classes ::: mental, the School,
children ::: learning (theory), Theory of Cognitive Development (Piaget)
branches ::: holonic theory, Integral Theory, Systems Theory, theory, Three-stratum Theory

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:theory
class:mental
class:the School

--- POTENTIAL ADD
  theory of creation
  theories of gaining knowledge or increasing consciousness


Theory-theory ::: is a reaction to the previous two theories and develops them further.[9] This theory postulates that categorization by concepts is something like scientific theorizing.[4] Concepts are not learned in isolation, but rather are learned as a part of our experiences with the world around us.[9] In this sense, concepts' structure relies on their relationships to other concepts as mandated by a particular mental theory about the state of the world.[12] How this is supposed to work is a little less clear than in the previous two theories, but is still a prominent and notable theory.[12] This is supposed to explain some of the issues of ignorance and error that come up in prototype and classical theories as concepts that are structured around each other seem to account for errors such as whale as a fish (this misconception came from an incorrect theory about what a whale is like, combining with our theory of what a fish is).[12] When we learn that a whale is not a fish, we are recognizing that whales don't in fact fit the theory we had about what makes something a fish.Theory-theory also postulates that people's theories about the world are what inform their conceptual knowledge of the world. Therefore, analysing people's theories can offer insights into their concepts. In this sense, "theory" means an individual's mental explanation rather than scientific fact. This theory criticizes classical and prototype theory as relying too much on similarities and using them as a sufficient constraint. It suggests that theories or mental understandings contri bute more to what has membership to a group rather than weighted similarities, and a cohesive category is formed more by what makes sense to the perceiver. Weights assigned to features have shown to fluctuate and vary depending on context and experimental task demonstrated by Tversky. For this reason, similarities between members may be collateral rather than causal


--- immanence
  The doctrine or theory of immanence holds that the divine encompasses or is manifested in the material world. It is held by some philosophical and metaphysical theories of divine presence. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world.
  Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence but do so in different ways, such as:
    casting immanence as a characteristic of a transcendent God (common in Abrahamic religions),
    subsuming immanent personal gods in a greater transcendent being (such as with Brahman in Hinduism), or
    approaching the question of transcendence as something which can only be answered through an appraisal of immanence.




see also :::

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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 [10] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Developmental_Stage_Theories
Evolution
holonic_theory
Integral_Theory
Involution
learning_(theory)
the_Great_Chain_of_Being
The_Hierarchy_of_Needs
Theory_of_Multiple_Intelligences
Three-stratum_Theory
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Integral
A_Theory_of_Justice
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
Core_Integral
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Education_in_the_New_Age
Enchiridion_text
Essays_Divine_And_Human
Essays_On_The_Gita
Essential_Integral
Evolution_II
Full_Circle
General_System_Theory
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Integral_Psychology
Integral_Spirituality
josh_books
Kosmic_Consciousness
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Magick_Without_Tears
Marriage_of_Sense_and_Soul
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
My_Burning_Heart
No_Boundary
old_bookshelf
One_Taste
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Sefer_Yetzirah__The_Book_of_Creation__In_Theory_and_Practice
Self_Knowledge
Sex_Ecology_Spirituality
Spiral_Dynamics
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Atman_Project
The_Beyond_Mind_Papers__Vol_1_Transpersonal_and_Metatranspersonal_Theory
The_Divine_Milieu
The_Eye_Of_Spirit
The_Golden_Bough
The_Heros_Journey
The_Key_to_the_True_Kabbalah
The_Life_Divine
The_Phenomenon_of_Man
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Use_and_Abuse_of_History
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
Thought_Power
Toward_the_Future
Up_From_Eden

IN CHAPTERS TITLE
01.08_-_A_Theory_of_Yoga
1.21_-_My_Theory_of_Astrology
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
3.00_-_The_Magical_Theory_of_the_Universe
3.1.02_-_A_Theory_of_the_Human_Being

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
000_-_Humans_in_Universe
0.00_-_The_Book_of_Lies_Text
0.01f_-_FOREWARD
0.02_-_Letters_to_a_Sadhak
01.03_-_Rationalism
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.09_-_The_Parting_of_the_Way
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0_1961-01-31
0_1961-02-11
0_1961-04-18
0_1961-06-27
0_1961-07-18
0_1961-07-28
0_1962-05-15
0_1962-07-04
0_1962-07-14
0_1962-07-21
0_1962-11-14
0_1962-11-20
0_1963-01-12
0_1963-08-28
0_1964-03-18
0_1964-11-12
0_1966-05-14
0_1967-05-17
0_1967-06-14
0_1968-04-06
0_1968-08-28
0_1969-05-24
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.03_-_An_Aspect_of_Emergent_Evolution
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
03.03_-_A_Stainless_Steel_Frame
03.11_-_Modernist_Poetry
04.05_-_The_Immortal_Nation
04.08_-_An_Evolutionary_Problem
05.09_-_The_Changed_Scientific_Outlook
05.17_-_Evolution_or_Special_Creation
08.05_-_Will_and_Desire
08.36_-_Buddha_and_Shankara
09.11_-_The_Supramental_Manifestation_and_World_Change
1.00a_-_Foreword
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_INTRODUCTION
1.00_-_Preliminary_Remarks
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Foreward
1.01_-_Historical_Survey
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.020_-_The_World_and_Our_World
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Pit
1.02_-_The_Three_European_Worlds
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Man_-_Slave_or_Free?
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.04_-_A_Leader
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_NEW_SPIRIT
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.08a_-_The_Ladder
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Stead_and_the_Spirits
1.08_-_The_Depths_of_the_Divine
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
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.094_-_Understanding_the_Structure_of_Things
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_The_Chosen_Ideal
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_On_Intuitive_Knowledge
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2_-_Commentary
1.12_-_Independence
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Suprarational_Beauty
1.15_-_Index
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Curve_of_the_Rational_Age
1.2.08_-_Faith
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_The_End_of_the_Curve_of_Reason
1.2.11_-_Patience_and_Perseverance
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_The_Knot_of_Matter
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_The_Myth_of_Adonis
1.300_-_1.400_Talks
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.35_-_The_Tao_2
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Oriential_Religions_in_the_West
1.39_-_Prophecy
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Reincarnation
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.55_-_The_Transference_of_Evil
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.70_-_Morality_1
1.75_-_The_AA_and_the_Planet
1.77_-_Work_Worthwhile_-_Why?
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
1912_11_02p
1914_06_13p
1914_11_17p
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1953-05-20
1953-07-15
1953-07-22
1953-08-05
1953-09-02
1953-09-30
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
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
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
1956-10-03_-_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
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-11_-_Appearance_of_the_first_men
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1960_02_10
1960_04_27
1970_02_20
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Winged_Death
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Sordello_-_Book_the_Second
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Carol_Of_Words
1.whitman_-_Kosmos
1.whitman_-_Myself_And_Mine
1.whitman_-_Respondez!
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_With_Antecedents
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_I_Travelled_among_Unknown_Men
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.05_-_Habit_3__Put_First_Things_First
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.06_-_Reality_and_the_Cosmic_Illusion
2.08_-_On_Non-Violence
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.13_-_On_Psychology
2.1.4.2_-_Teaching
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_Oneness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_December_1938
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.2.01_-_The_Problem_of_Consciousness
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.23_-_Man_and_the_Evolution
2.25_-_List_of_Topics_in_Each_Talk
2.28_-_Rajayoga
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.2_-_Desire
2.4.02_-_Bhakti,_Devotion,_Worship
3.00.2_-_Introduction
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.11_-_Modern_Poetry
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.04_-_LUNA
3.04_-_The_Formula_of_ALHIM
3.05_-_SAL
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Transformation_in_the_Integral_Yoga
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_The_New_Birth
3.11_-_Of_Our_Lady_Babalon
3.12_-_Of_the_Bloody_Sacrifice
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Jainism_and_Buddhism
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.10_-_Pondicherry_I
33.15_-_My_Athletics
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.1.01_-_Poetry_and_Sadhana
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Humanity_in_Progress
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.0_-_NOTES_TO_ZARATHUSTRA
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1.09_-_The_Self_and_Life
4.3.3_-_Dealing_with_Hostile_Attacks
5.01_-_EPILOGUE
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Supermind_and_Humanity
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
9.99_-_Glossary
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_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_X._-_Porphyrys_doctrine_of_redemption
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BS_1_-_Introduction_to_the_Idea_of_God
Cratylus
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
For_a_Breath_I_Tarry
Gorgias
Ion
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
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
Meno
MoM_References
Phaedo
r1912_11_17
r1912_12_15
r1912_12_31
r1913_12_01b
r1914_03_14
r1914_03_21
r1914_04_02
r1914_04_08
r1914_05_01
r1914_06_19
r1914_06_24
r1919_07_24
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Talks_001-025
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Last_Question
The_Library_of_Babel
The_Library_Of_Babel_2
The_Lottery_in_Babylon
The_Monadology
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
Timaeus

PRIMARY CLASS

mental
the_School
SIMILAR TITLES
A Theory of Justice
General System Theory
holonic theory
Integral Theory
learning (theory)
Sefer Yetzirah The Book of Creation In Theory and Practice
Systems Theory
The Beyond Mind Papers Vol 1 Transpersonal and Metatranspersonal Theory
theory
Theory of Cognitive Development (Piaget)
Theory of Multiple Intelligences
Three-stratum Theory

DEFINITIONS


TERMS STARTING WITH

theory ::: 1. A set of statements or principles devised to explain a group of facts or phenomena, especially one that has been repeatedly tested or is widely accepted and can be used to make predictions about natural phenomena. 2. An assumption based on limited information or knowledge; a conjecture. theory"s, theories.

theory: a structured set of concepts to explain a phenomena or group of phenomena.

theory change "artificial intelligence" The study of methods used to incorporate new information into a {knowledge base} when the new information may conflict with existing information. {Belief revision} is one area of theory change. [Others?] (1995-03-20)

theory change ::: (artificial intelligence) The study of methods used to incorporate new information into a knowledge base when the new information may conflict with existing information.Belief revision is one area of theory change.[Others?] (1995-03-20)

theory ::: n. --> A doctrine, or scheme of things, which terminates in speculation or contemplation, without a view to practice; hypothesis; speculation.
An exposition of the general or abstract principles of any science; as, the theory of music.
The science, as distinguished from the art; as, the theory and practice of medicine.
The philosophical explanation of phenomena, either physical


theory of computation ::: In theoretical computer science and mathematics, the theory of computation is the branch that deals with how efficiently problems can be solved on a model of computation, using an algorithm. The field is divided into three major branches: automata theory and languages, computability theory, and computational complexity theory, which are linked by the question: "What are the fundamental capabilities and limitations of computers?".[309]

theory of mind: child's understanding of the emotions and motives of other people.

theory ::: The consensus, idea, plan, story, or set of rules that is currently being used to inform a behaviour. This usage is a generalisation and (deliberate) abuse of letting lusers on during the day? The theory behind this change is to fix the following well-known screw.... (1994-12-14)

theory The consensus, idea, plan, story, or set of rules that is currently being used to inform a behaviour. This usage is a generalisation and (deliberate) abuse of the technical meaning. "What's the theory on fixing this TECO loss?" "What's the theory on dinner tonight?" ("Chinatown, I guess.") "What's the current theory on letting lusers on during the day?" "The theory behind this change is to fix the following well-known screw...." (1994-12-14)

Theory ::: A general idea about the relationship of two or more variables.

Theory and Practice, 43-44.]

Theory: (Gr. theoria, viewing) The hypothetical universal aspect of anything. For Plato, a contemplated truth. For Aristotle, pure knowledge as opposed to the practical. An abstraction from practice. The principle from which practice proceeds. Opposite of practice. -- J.K.F. Hypothesis. More loosely: supposition, whatever is problematic, verifiable but not verified. (As opposed to practice) systematically organized knowledge of relatively high generality. (See "the theory of light"). (As opposed to laws and observations): explanation. The deduction of the axioms and theorems of one system from assertions (not necessarily verified) from another system and of a relatively less problematic and more intelligible nature. (Note: Since criteria of what is 'intelligible' and 'problematic' are subjective and liable to fluctuation, any definition of the term is bound to be provisional. It might be advisable to distinguish between laws (general statements in a system), principles (axioms), and theories (methods for deriving the axioms by means of appropriate definitions employing terms from other systems). -- M.B.

Theory of constraints – Refers to a management approach or theory that main focuses is on the identification and subsequent and relaxation of the constraints that may limit a firm's ability to achieve a higher level of their goal attainment.

Theory of demand - Quantity demanded and price are inversely related - more is brought at a lower price, less at a higher price (other things being equal).

Theory of liquidity preference - Keynes's theory that the interest rate adjusts to bring money supply and money demand into balance.

Theory of the firm - A theory of how suppliers of commodities behave - how they make choices - in the face of changing constraints.


TERMS ANYWHERE

1. Unsounded; unfathomed. 2. Not understood or explored in depth, as an idea, theory, feeling, or experience.

(2) In ethics: in the narrower traditional sense, intuitionism is the view that certain actions or kinds of action may be known to be right or wrong by a direct intuition of their rightness or wrongness, without any consideration of the value of their consequences. In this sense intuitionism is opposed to utilitarian and teleological ethics, and is most recently represented by the neo-intuitionists at Oxford, H. A. Prichard, E. F. Carritt, W. D. Ross. It is sometimes said to involve the view that the organ of ethical insight is non-rational and even unique. It takes, according to Sidgwick, three forms. Perceptual intuitionism holds that only judgments relating to the rightness or wrongness of particular acts are intuitive. Dogmatic intuitionism holds that some general material propositions relating to the rightness or wrongness of kinds of acts may also be intuited, e.g. that promises ought to be kept. Philosophical intuitionism holds that it is only certain general propositions about what is right or wrong that are intuitive, and that these are few and purely formal. In the wider more recent sense, intuitionism includes all views in which ethics is made to rest on intuitions, particular or general, as to the rightness, obligatoriness, goodness, oi value of actions or objects. Taken in this sense, intuitionism is the dominant point of view in recent British ethics, and is represented in Europe by the phenomenological ethics of M. Scheler and N. Hartmann, having also proponents in America. That is, it covers not only the deontological intuitionism to be found at Oxford, but also the axiological and even teleological or utilitarian intuitionism to be found in J. Martineau, H. Sidgwick, H. Rashdall, G. E. Moore, J. Laird. Among earlier British moralists it is represented by tho Cambridge Platonists, the Moral Sense School, Clarke, Cumberland, Butler, Price, Reid, Whewell, etc.By saying that the basic propositions of ethics (i.e. of the theory of obligation, of the theory of value, or of both) are intuitive, the intuitionists mean at least that they are ultimate and underivative, primitive and uninferable, as well as synthetic, and sometimes also that they are self-evident and a priori. This implies that one or more of the basic notions of ethics (rightness, goodness, etc.) are indefinable, i.e. simple or unanalysable and unique; and that ethics is autonomous. Intuitionists also hold that rightness and goodness are objective and non-natural. Hence their view is sometimes called objectivism or non-naturalism. The views of Moore and Laird are also sometimes referred to as realistic. See Deontological ethics, Axiological ethics, Teleological ethics, Utilitarianism, Objectivism, Realism, Autonomy of ethics, Non-naturalistic ethics. -- W.K.F.

2. In Logic and Mathematics, a collection, a manifold, a multiplicity, a set, an ensemble, an assemblage, a totality of elements (usually numbers or points) satisfying a given condition or subjected to definite operational laws. According to Cantor, an aggregate is any collection of separate objects of thought gathered into a whole; or again, any multiplicity which can be thought as one; or better, any totality of definite elements bound up into a whole by means of a law. Aggregates have several properties: for example, they have the "same power" when their respective elements can be brought into one-to-one correspondence; and they are "enumerable" when they have the same power as the aggregate of natural numbers. Aggregates may be finite or infinite; and the laws applying to each type are different and often incompatible, thus raising difficult philosophical problems. See One-One; Cardinal Number; Enumerable. Hence the practice to isolate the mathematical notion of the aggregate from its metaphysical implications and to consider such collections as symbols of a certain kind which are to facilitate mathematical calculations in much the same way as numbers do. In spite of the controversial nature of infinite sets great progress has been made in mathematics by the introduction of the Theory of Aggregates in arithmetic, geometry and the theory of functions. (German, Mannigfaltigkeit, Menge; French, Ensemble).

2. (theol.) that theory of religious knowledge which asserts that it is impossible for man to attain knowledge of God.

Absolutism: The opposite of Relativism. Metaphysics: the theory of the Absolute (q.v.). Epistemology: the doctrine that objective or absolute, and not merely relative and human, truth is possible. Axiology: the view that standards of value (moral or aesthetic) are absolute, objective, superhuman, eternal Politics: Cult of unrestricted sovereignty located in the ruler. --W.L. Absolutistic Personalism: The ascription of personality to the Absolute. -- R.T.F.

Accidentalism: The theory that some events are undetermined, or that the incidence of series of determined events is unpredictable (Aristotle, Cournot). In Epicureanism (q.v.) such indeterminism was applied to mental events and specifically to acts of will. The doctrine then assumes the special form: Some acts of will are unmotivated. See Indeterminism. A striking example of a more general accidentalism is Charles Peirce's Tychism (q.v.). See Chance, Contingency. -- C.A.B.

According to an important theorem of Gödel, the functional calculus of order omega with the axiom of infinity added, if consistent, is incomplete in the sense that there are formulas A containing no free variables, such that neither A nor ∼A is a theorem. The same thing holds of any logistic system obtained by adding new primitive formulas and primitive rules of inference, provided only that the effective (recursive) character of the formal construction of the system is retained. Thus the system is not only incomplete but, in the indicated sense, incompletable. The same thing holds also of a large variety of logistic systems which could be considered as acceptable substitutes for the functional calculus of order omega with axiom of infinity; in particular the Zermelo set theory (§ 9 below) is in the same sense incomplete and incompletable.

A. Church, A formulation of the simple theory of types, The Journal of Symbolic Logic, vol. 5 (1940), pp. 56-68.

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.

Acosmism: (Gr. kosmos, world) Theory of the non-existence of an external, physical world.

Activism: (Lat. activus, from agere, to act) The philosophical theory which considers activity, particularly spiritual activity, to be the essence of reality. The concept of pure act (actus purus) traceable to Aristotle's conception of divinity, was influential in Scholastic thought, and persists m Leibniz, Fichte and modern idealism. -- L.W.

Aesthetics: (Gr. aesthetikos, perceptive) Traditionally, the branch of philosophy dealing with beauty or the beautiful, especially in art, and with taste and standards of value in judging art. Also, a theory or consistent attitude on such matters. The word aesthetics was first used by Baumgarten about 1750, to imply the science of sensuous knowledge, whose aim is beauty, as contrasted with logic, whose aim is truth. Kant used the term transcendental aesthetic in another sense, to imply the a priori principles of sensible experience. Hegel, in the 1820's, established the word in its present sense by his writings on art under the title of Aesthetik.

Agnosticism: (Gr. agnostos, unknowing) 1. (epist.) that theory of knowledge which asserts that it is impossible for man to attain knowledge of a certain subject-matter.

A. H. Gardiner, The Theory of Speech and Language.

(a) In metaphysics: Theory which admits in any given domain, two independent and mutually irreducible substances e.g. the Platonic dualism of the sensible and intelligible worlds, the Cartesian dinlism of thinking and extended substances, the Leibnizian dualism of the actual and possible worlds, the Kantian dualism of the noumenal and the phenomenal. The term dualism first appeared in Thomas Hyde, Historia religionis veterum Persarum (1700) ch. IX, p. 164, where it applied to religious dualism of good and evil and is similarly employed by Bayle m his Dictionary article "Zoroaster" and by Leibniz in Theodicee. C. Wolff is responsible for its use in the psycho-physical sense, (cf. A. Lalande, Vocabulaire de la Philosophie. Vol. I, p. 180, note by R. Eucken.)

A like result may be obtained for the functional calculus of order omega (theory of types) by utilizing a representation of it within the Zermelo set theory. It is thus in a certain sense impossible to postulate the non-enumerable infinite: any set of postulates designed to do so will have an unintended interpretation within the enumerable. Usual sets of mathematical postulates for the real number system (see number) have an appearance to the contrary only because they are incompletely formalized (i.e., the mathematical concepts are formalized, while the underlying logic remains unformalized and indefinite).

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.

(a) Metaphysical: The view that there is but one fundamental Reality; first used by Wolff. (A Universe.) Sometimes spoken of as Singularism. The classical ancient protagonist of an extreme monism is Parmenides of Elea; a modern exponent is Spinoza. Christian Science is an example of a popular contemporary religion built on an extreme monistic theory of reality. Most metaphysical monists hold to a modified or soft monistic theory (e.g. the metaphysics of Royce).

Analogy: Originally a mathematical term, Analogia, meaning equality of ratios (Euclid VII Df. 20, V. Dfs. 5, 6), which entered Plato's philosophy (Republic 534a6), where it also expressed the epistemological doctrine that sensed things are related as their mathematical and ideal correlates. In modern usage analogy was identified with a weak form of reasoning in which "from the similarity of two things in certain particulars, their similarity in other particulars is inferred." (Century Dic.) Recently, the analysis of scientific method has given the term new significance. The observable data of science are denoted by concepts by inspection, whose complete meaning is given by something immediately apprehendable; its verified theory designating unobservable scientific objects is expressed by concepts by postulation, whose complete meaning is prescribed for them by the postulates of the deductive theory in which they occur. To verify such theory relations, termed epistemic correlations (J. Un. Sc. IX: 125-128), are required. When these are one-one, analogy exists in a very precise sense, since the concepts by inspection denoting observable data are then related as are the correlated concepts by postulation designating unobservable scientific objects. -- F.S.C.N. Analogy of Pythagoras: (Gr. analogia) The equality of ratios, or proportion, between the lengths of the strings producing the consonant notes of the musical scale. The discovery of these ratios is credited to Pythagoras, who is also said to have applied the principle of mathematical proportion to the other arts, and hence to have discovered, in his analogy, the secret of beauty in all its forms. -- G.R.M.

Analysis (mathematical): The theory of real numbers, of complex numbers, and of functions of real and complex numbers. See number; continuity; limit. -- A. C.

Analytical Jurisprudence: Theory of Austin, Markby, Holland, Salmond, etc., considering jurisprudence the formal science of positive law. Its main task is to analyze the necessary notions of law. Term coined by Henry Summer Maine. -- W.E.

Anatta-vada: (Pali) Theory (vada) of the non-existence of soul (anatta) one of the fundamental teachings of Gautama Buddha (q.v.) who regarded all ideas about the soul or self wrong, inadequate or illusory. -- K.F.L.

animalculism ::: n. --> The theory which seeks to explain certain physiological and pathological phenomena by means of animalcules.

animalculist ::: n. --> One versed in the knowledge of animalcules.
A believer in the theory of animalculism.


Animism: (Lat. anima, soul) The doctrine of the reality of souls. Anthropology: (a) the view that souls are attached to all things either as their inner principle of spontaneity or activity, or as their dwellers, (b) the doctrine that Nature is inhabited by various grades of spirits, (s. Spiritism). Biology Psychology: the view that the ground whatever has disowned its relations is an sich. of life is immaterial soul rather than the material body. Metaphysics: the theory that Being is animate, living, ensouled (s. Hylozoism, Personalism, Monadism). Cosmology: the view that the World and the astronomical bodies possess souls (s. World Soul). --W.L. Annihilationism: The doctrine of the complete extinction of the wicked or impenitent at death. Edward White in England in the last century taught the doctrine in opposition to the belief in the eternal punishment of those not to be saved. -- V.F.

Another solution is the Zermelo set theory (see Logic, formal, § 9), proposed by Zermelo in 1908, but since considerably modified and im proved.

Another solution -- which has recently been widely adopted -- is the simple theory of types (see Logic, formal, § 6). This was proposed as a modification of the ramified theory of types by Chwistek in 1921 and Ramsey in 1926, and adopted by Carnap in 1929.

Anselrn of Canterbury, St.: (1033-1109) Was born at Aosta in Italy, educated by the Benedictines, entered the Order c. 1060. Most of his writings were done at the Abbey of Le Bec in Normandy, where he served as Abbot. In 1093 he became Archbishop of Canterbury, which post he occupied with distinction till his death. Anselm is most noted for his much discussed "ontological" argument to prove the existence of God. His theory of truth and his general philosophy are thoroughly Augustinian. Chief works: Monologium, Proslogium, De Veritate, Cur Deus Homo (in PL 158-9). -- V.J.B.

antiphlogistian ::: n. --> An opposer of the theory of phlogiston.

Apart from philosophy, Descartes' contribution to the development of analytical geometry, the theory of music and the science of optics, are noteworthy achievements.

Apophantic: (Ger. apophantlsch) In Husserl: Of, or pertaining to, predicative judgments or the theory of predicative judgments. -- D.C.

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

AQAL ::: Pronounced “ah-qwul.” Short for “all-quadrants, all-levels,” which itself is short for “allquadrants, all-levels, all-lines, all-states, and all-types.” Developed by philosopher and author, Ken Wilber, AQAL appears to be the most comprehensive approach to reality to date. It is a supertheory or metatheory that attempts to explain how the most time-tested methodologies, and the experiences those methodologies bring forth, fit together in a coherent fashion. AQAL theory’s pragmatic correlate is a series of social practices called Integral Methodological Pluralism (IMP). The personal application of AQAL is called Integral Life Practice (ILP). “AQAL” is often used interchangeably with Integral Theory, the Integral approach, the Integral map, the Integral model, and Integral Operating System (IOS).

Arambha-vada: (Skr.) The theory of evolution expounded by the Nyaya and Vaisesika (q.v.), according to which atoms having been created combine to form the complex world, a sort of emergent evolution. -- K.F.L.

aretaics ::: n. --> The ethical theory which excludes all relations between virtue and happiness; the science of virtue; -- contrasted with eudemonics.

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

Aristotle's Illusion: See Aristotle's Experiment. Arithmetic, foundations of: Arithmetic (i.e., the mathematical theory of the non-negative integers, 0, 1, 2, . . .) may be based on the five following postulates, which are due to Peano (and Dedekind, from whom Peano's ideas were partly derived): N(0) N(x) ⊃x N(S(x)). N(x) ⊃x [N(y) ⊃y [[S(x) = S(y)] ⊃x [x = y]]]. N(x) ⊃x ∼[S(x) = 0]. F(0)[N(x)F(x) ⊃x F(S(x))] ⊃F [N(x) ⊃x F(x)] The undefined terms are here 0, N, S, which may be interpreted as denoting, respectively, the non-negative integer 0, the propositional function to be a non-negative integer, and the function +1 (so that S(x) is x+l). The underlying logic may be taken to be the functional calculus of second order (Logic, formal, § 6), with the addition of notations for descriptions and for functions from individuals to individuals, and the individual constant 0, together with appropriate modifications and additions to the primitive formulas and primitive rules of inference (the axiom of infinity is not needed because the Peano postulates take its place). By adding the five postulates of Peano as primitive formulas to this underlying logic, a logistic system is obtained which is adequate to extant elementary number theory (arithmetic) and to all methods of proof which have found actual employment in elementary number theory (and are normally considered to belong to elementary number theory). But of course, the system, if consistent, is incomplete in the sense of Gödel's theorem (Logic, formal, § 6).

Arousal Theory ::: The theory stating that we are motivated by our innate desire to maintain an optimal level of arousal.

As against the faulty ethical procedures of the past and of his own day, therefore, Kant very early conceived and developed the more critical concept of "form," -- not in the sense of a "mould" into which content is to be poured (a notion which has falselv been taken over by Kant-students from his theoretical philosophy into his ethics), but -- as a method of rational (not ratiocinative, but inductive) reflection; a method undetermined by, although not irrespective of, empirical data or considerations. This methodologically formal conception constitutes Kant's major distinctive contribution to ethical theory. It is a process of rational reflection, creative construction, and transition, and as such is held by him to be the only method capable if coping with the exigencies of the facts of hunnn experience and with the needs of moral obligation. By this method of creative construction the reflective (inductive) reason is able to create, as each new need for a next reflectively chosen step arises, a new object of "pure" -- that is to say, empirically undetermined -- "practical reason." This makes possible the transition from a present no longer adequate ethical conception or attitude to an untried and as yet "indemonstrable" object. No other method can guarantee the individual and social conditions of progress without which the notion of morality loses all assignable meaning. The newly constructed object of "pure practical reason" is assumed, in the event, to provide a type of life and conduct which, just because it is of my own construction, will be likely to be accompanied by the feeling of self-sufficiency which is the basic pre-requisite of any worthy human happiness. It is this theory which constitutes Kant's ethical formalism. See also Autonomy, Categorical Imperative, Duty, End(s), Freedom, Happiness, Law, Moral, Practical Imperative, Will. -- P. A.S.

Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but wth the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal chord. The object of the fatter rule I's obviously con- nected with the theory of the six Chakras and the circulation of the vital energy between the mul&dhara and^he brahmarandhra.

As an emergent materialist, he holds that everything happens by the blind combination of the elements of matter or energy, without any guidance, excluding the assumption of a non-material component. While he regards primary qualities as physical emergents, he yet considers secondary qualities, such as color, taste, and smell, as transphysical emergents. He favors the emergence of laws, qualities and classes. Psyche, physical in nature, combines with other material factors to make the life of the mind. Broad holds to a generative view of consciousness. Psyche persists after death for some time, floats about in cosmic space indefinitely, ready to combine with a material body under suitable conditions. He calls this theory the "compound theory of materialistic emergency." Sensa, he holds, are real, particular, short-lived existents. They are exclusively neither physical nor mental. He replaces the neo-realistic contrast between existents and subsistents, by a contrast between existents and substracta. Main works: Scientific Thought, 1923; The Mind and Its Place in Nature, 1925; Five Types of Ethical Theory, 1930. -- H.H.

Asat: (Skr.) "Non-being", a school concept dating back to Vedic (q.v.) times. It offers a theory of origination according to which being (sat; q.v.) was produced from non-being in the beginning; it was rejected by those who believe in being as the logical starting point in metaphysics. -- K.F.L.

(a) Speculative philosophy is commonly considered to embrace metaphysics (see Metaphysics) and epistemology as its two coordinate branches or if the term metaphysics be extended to embrace the whole of speculative philosophy, then epistemology and ontology become the two main subdivisions of metaphysics in the wide sense. Whichever usage is adopted, epistemology as the philosophical theory of knowledge is one of the two main branches of philosophy. The question of the relative priority of epistemology and metaphysics (or ontology) has occasioned considerable controversy: the dominant view fostered by Descartes, Locke and Kant is that epistemology is the prior philosophical science, the investigation of the possibility and limits of knowledge being a necessary and indispensible preliminary to any metaphysical speculations regarding the nature of ultimate reality. On the other hand, strongly metaphysical thinkers like Spinoza and Hegel, and more recently S. Alexander and A. N. Whitehead, have first attacked the metaphvsical problems and adopted the view of knowledge consonant with their metaphysics. Between these two extremes is the view that epistemology and metaphysics are logically interdependent and that a metaphysically presuppositionless epistemology is as unattainable as an epistemologically presuppositionless metaphysics.

associational ::: a. --> Of or pertaining to association, or to an association.
Pertaining to the theory held by the associationists.


Associationism: A theory of the structure and organization of mind which asserts that: (a) every mental state is resolvable into simple, discrete components (See Mind-Stuff Theory, Psychological Atomism) and (b) the whole of the mental life is explicable by the combination and recombination of these elemental states in conformity with the laws of association of ideas. (See Association, Laws of). Hume (Treatise on Human Nature, 1739) and Hartley (Observations on Man, 1749) may be considered the founders of associationism of which James Mill, J. S. Mill and A. Bain are later exponents. -- L.W.

associationism ::: n. --> The doctrine or theory held by associationists.

As Sri Aurobindo once wrote to Dilip Kumar Roy, (I paraphrase) ‘ The earth is a conscious being and the world is only the form it takes to manifest.’ This statement of the Avatar, predating the GAIA theory by many years and far surpassing it in its infinite scope, promises an earth returned to beauty to manifest, unknown to man, an inconceivable perfection. I once wrote to Mother with a question about what would happen to plants and flowers in the New Creation. Her reply filled me with joy and gratitude for She said that the flowers would be among the first to change (be transformed) because their entire life is an aspiration for light. Imagine the beauty to come with flowers brilliant with the Divine Light, colours such as never seen before, fragrances that can transofrm suffering and sorrow into a life free of pain and filled with joy.

A. Tarski, On the calculus of relations, The Journal of Symbolic Logic, vol. 6 (1941), pp. 73-. 9. ZERMELO SET THEORY. The attempt to devise a system which deals with the logic of classes in a more comprehensive way than is done by the algebra of classes (§ 7), and which, in particular, takes account of the relation e between classes (see the article class), must be carried out with caution in order to avoid the Russell paradox and similar logical paradoxes (q. v.).

atomist ::: n. --> One who holds to the atomic philosophy or theory.

Attribution Theory ::: The theory that argues people look for explanation of behavior, associating either dispositional (internal) attributes or situational (external) attributes.

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.

automatism ::: n. --> The state or quality of being automatic; the power of self-moving; automatic, mechanical, or involuntary action. (Metaph.) A theory as to the activity of matter.

autopoiesis ::: Proposed by biologist Humberto Maturana and cognitive scientist Francisco Varela, autopoiesis refers to the “self-production” or “self-making” of an organism. In Integral Theory, it is derived by looking at the biological phenomenology of an organism. A firstperson approach to a third-person singular reality. The inside view of the exterior of an individual (i.e., the inside view of a holon in the Upper-Right quadrant). Exemplary of a zone-

Bacon's theory of poetry also deserves consideration. Whereas reason adapts the mind to the nature of things, and science conquers nature by obeying her, poetry submits the shows of things to the desires of the mind and overcomes nature by allowing us in our imagination to escape from her. Out of present experience and the record of history, poetry builds its narrative and dramatic fancies. But it may also, in allegory and parable, picture symbolically scientific and philosophic truths and religious mysteries -- in which case it creates mythologies. Fr. Bacon, Works, 7 vols., 1857, ed. Spedding and Ellis. -- B.A.G.F.

Bahyanumeya-vada: (Skr.) A Hinayana Buddhist theory (vada), otherwise known as Sautran-tika, based upon a realist epistemology. It assumes the reality and independence of mind and object, which atter is inferred (anumeya) as being outside (bahya) consciousness and apprehended only when the sensory apparatus functions and certain physical conditions are fulfilled. -- K.F.L.

Bahyapratyaksa-vada: (Skr.) A Hinayana Buddhist theory (vada) of realism, otherwise known as Vaibhasika. It holds that objects exist outside (bahya) the mind and consciousness, but that they must be directly (pratyaksa) and not inferentially (cf. Bahyanumeya-vada) known. -- K.F.L.

base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingredient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.

Behavior Modification ::: The application of behavioral theory to change a specific behavior.

Behavior Therapy ::: The application of behavioral theory (e.g. conditioning, reinforcement) in the treatment of mental illness.

Beneke, Friedrich Eduard: (1798-1854) A German thinker of Kantian tradition modified by empiricism; his doctrines exerted considerable influence upon the psychology and educational theory of the 19th century. Main works: Erfahrungseelenlehre, 1820; Physik d. Sitten, 1822; Metaphysik, 1822; Logik als Kunstlehre des Denkens, 1832; Lehrbuch d. Psych. als Naturwiss., 1833; Erziehungslehre, 1833; Pragmatische Psychol., 1850. -- R.B.W.

Bennett and Baylis, Formal Logic, New York. 1937: 6. THEORY OF TYPES. In the functional calculus of first order, variables which appear as arguments of propositional functions or which are bound by quantifiers must be variables which are restricted to a certain limited range, the kinds of propositions about propositional functions which cannot be expressed in the calculus. The uncritical attempt to remove this restriction, by introducing variables of unlimited range (the range covering both non-functions and functions of whatever kind) and modifying accordingly the definition of a formula and the lists of primitive formulas and primitive rules of inference, leads to a system which is formally inconsistent through the possibility of deriving in it certain of the logical paradoxes (q. v.). The functional calculus of first order may, however, be extended in another way, which involves separating propositional functions into a certain array of categories (the hierarchy of types), excluding. propositional functions which do not fall into one of these categories, and -- besides propositional and individual variables -- admitting only variables having a particular one of these categories as range.

benthamism ::: n. --> That phase of the doctrine of utilitarianism taught by Jeremy Bentham; the doctrine that the morality of actions is estimated and determined by their utility; also, the theory that the sensibility to pleasure and the recoil from pain are the only motives which influence human desires and actions, and that these are the sufficient explanation of ethical and jural conceptions.

Bernard of Chartres: (died c. 1130) Has been called the "most perfect Platonist of his century'" by John of Salisbury (Metalogicus, IV, 35, PL 199, 938) but he is known only at second-hand now. He taught in the school of Chartres from 1114-1119 and was Chancellor of Chartres from 1119-1124. According to John of Salisbury, Bernard was an extreme realist in his theory of universals, but he taught that the forms of things (formae nativae) are distinct from the exemplary Ideas in the Divine Mind. A treatise, De expositione Porphyrii has been attributed to him. He is not to be confused with Bernard Silvestris of Chartres, nor with Bernard of Tours. E. Gilson. "Le platonisme de Bernard de C.", Revue Neoscolastique, XXV (1923) 5-19. -- V.J.B.

Besides the Zermelo set theory and the functional calculus (theory of types), there is a third method of obtaining a system adequate for mathematics and at the same time -- it is hoped -- consistent, proposed by Quine in his book cited below (1940). -- The last word on these matters has almost certainly not yet been said.

(b) In epistemology: Epistemological dualism is the theory that in perception, memory and other types of non-inferential cognition, there is a numerical duality of the content or dntum immediately present to the knowing mind and (sense datum, memory image, etc.) and the real object known (the thing perceived or remembered) (cf. A. O. Lovejoy, The Revolt Against Dualism, pp. 15-6). Epistemological monism, on the contrary identifies the immediate datum and the cognitive object either by assimilating the content to the object (epistemological realism) or the object to the content (epistemological idealism). -- L.W.

biogenist ::: n. --> A believer in the theory of biogenesis.

Body: Here taken in the sense of the material organized substance of man contrasted with the mind, soul or spirit, thus leading to the problem of the relation between body and mind, one of the most persistent problems of philosophy. Of course, any theory which identifies body and mind, or does not adequately distinguish the psychical from the physical, regarding both as aspects of the same reality, eludes some of the difficulties presented by the problem. Both materialism and idealism may be considered as forms of psycho-physical monism. Materialism by denying the real existence of spiritual beings and reducing mind to a function of matter, and spiritualism, or that species called idealism, which regards bodies simply as contents of consciousness, really evade the main issue. All those, however, who frankly acknowledge the empirically given duality of mind and organism, are obliged to struggle with the problem of the relation between them. The two most noted rival theories attempting an answer are interactionism and parallelism. The first considers both body and mind as substantial beings, influencing each other, hence causally related. The second holds that physical processes and mental processes accompany each other without any interaction or interference whatsoever, consequently they cannot be causally related. The Scholastics advance the doctrine of the human composite consisting of body and soul united into one substance and nature, constituting the human person or self, to whom all actions of which man is capable must be ascribed. There can be no interaction, since there is but one agent, formed of two component elements. This theory, like interactionism, makes provision for survival, even immortality, while parallelism definitely precludes it. No known theory can meet all objections and prove entirely satisfactory; the problem still persists. See Descartes, Spinoza, Mind. -- J.J.R.

Bolzano, Bernard: (1781-1848) Austrian philosopher and mathematician. Professor of the philosophy of religion at Prague, 1805-1820, he was compelled to resign in the latter year because of his rationalistic tendencies in theology and afterwards held no academic position. His Wissenschaftslehre of 1837, while it is to be classed as a work on traditional logic, contains significant anticipations of many ideas which have since become important in symbolic logic and mathematics. In his posthumously published Paradoxien des Unendlitchen (1851) he appears as a forerunner in some respects of Cantor's theory of transfinite numbers. -- A.C.

Bonaventure, St.: (1221 -1274) Was born at Bagnorea, near Viterbo, and his name originally was John of Fidanza. He joined the Franciscans in 1238, studied at the Univ. of Paris under Alexander of Hales, and took his licentiate in 1248. He taught theology in Paris for seven years and received his doctorate in 1257. In this year he was made Superior-General of his Order and he taught no more. His chief works are Commentaria in IV L. Sententiarum, Itinerarium mentis in Deum, Quaestiones Disputatae (Opera Omnia, ed crit., 10 vol. Quaracchi, 1882-1902). His philosophy is Augustinian, with some Aristotelian modifications in his theory of intellection and matter and form. But his Divine Exemplarism, Illumination theory, and tendency to stress the psychological importance of the human will, derive from St Augustine. E. Gilson, La philosophie de S. Bonaventure (Paris, 1924-). -- V.J.B.

Bourgeoisie: (Fr.) In its strict sense in the theory of historical materialism (q.v.) the class of urban, commercial, banking, manufacturing and shipping entrepreneurs which, at the close of the middle ages was strong enough, by virtue of its command of developing technics, to challenge the economic power of the predominantly rural and agricultural (manorial) feudal nobility, and to supplant the latter in point of economic and social leadership. -- J.M.S.

Bowne, Borden Parker: (1847-1910) His influence was not merely confined to the theological world of his religious communion as a teacher of philosophy at Boston University. His philosophy was conspicuous for the combination of theism with an idealistic view which he termed "Personalism" (q.v.). He mainly discussed issues of philosophy which had a bearing on religion, ethics, and epistemology. Main works: Metaphysics, 1882; Philosophy of Theism, 1887; Theory of Thought and Knowledge, 1897; Personalism, 1908; Kant and Spencer, 1912. -- H.H.

bowwow ::: n. --> An onomatopoetic name for a dog or its bark. ::: a. --> Onomatopoetic; as, the bowwow theory of language; a bowwow word.

Bradley, Francis Herbert: (1846-1924) Dialectician extraordinary of British philosophy, Bradley sought to purge contemporary thought of the extremely sensationalistic and utilitarian elements embodied in the tradition of empiricism. Though owing much to Hegel, he early repudiated the Hegelian system as such, and his own variety of Absolute Idealism bases itself upon no scheme of categories. His brilliant attack upon the inadequate assumptions of hedonistic ethics (Ethical Studies, 1877) was followed in 1883 by The Principles of Logic in which his dialectic analysis was applied to the problems of inference and judgment. It was, however, his Appearance and Reality (1893) with its famous theory of "the degrees of truth" which first disturbed the somnambulism of modern metaphysics, and led Caird to remark upon "the greatest thing since Kant". In later years Bradley's growing realization of ultimate difficulties in his version of the coherence theory led him to modify his doctrines in the direction of a Platonic mysticism. See Essays on Truth and Reality, the second edition of the Logic Collected Essays, etc. -- W.S.W.

Brentano, Franz: (1838-1917) Who had originally been a Roman Catholic priest may be described as an unorthodox neo-scholastic. According to him the only three forms of psychic activity, representation, judgment and "phenomena of love and hate", are just three modes of "intentionality", i.e., of referring to an object intended. Judgments may be self-evident and thereby characterized as true and in an analogous way love and hate may be characterized as "right". It is on these characterizations that a dogmatic theory of truth and value may be based. In any mental experience the content is merely a "physical phenomenon" (real or imaginary) intended to be referred to, what is psychic is merely the "act" of representing, judging (viz. affirming or denying) and valuing (i.e. loving or hating). Since such "acts" are evidently immaterial, the soul by which they are performed may be proved to be a purely spiritual and imperishable substance and from these and other considerations the existence, spirituality, as also the infinite wisdom, goodness and justice of God may also be demonstrated. It is most of all by his classification of psychic phenomena, his psychology of "acts" and "intentions" and by his doctrine concerning self-evident truths and values that Brentano, who considered himself an Aristotelian, exercised a profound influence on subsequent German philosophers: not only on those who accepted his entire system (such as A. Marty and C. Stumpf) but also those who were somewhat more independent and original and whom he influenced either directly (as A. Meinong and E. Husserl) or indirectly (as M. Scheler and Nik. Hartmann). Main works: Psychologie des Aristoteles, 1867; Vom Dasein Gottes, 1868; Psychologie vom empirischen Standpunkt, 1874; Vom Ursprung sittliches Erkenntnis, 1884; Ueber die Zukunft der Philosophie, 1893; Die vier Phasen der Philos., 1895. -- H.Go. Broad, C.D.: (1887) As a realistic critical thinker Broad takes over from the sciences the methods that are fruitful there, classifies the various propositions used in all the sciences, and defines basic scientific concepts. In going beyond science, he seeks to reach a total view of the world by bringing in the facts and principles of aesthetic, religious, ethical and political experience. In trying to work out a much more general method which attacks the problem of the connection between mathematical concepts and sense-data better than the method of analysis in situ, he gives a simple exposition of the method of extensive abstraction, which applies the mutual relations of objects, first recognized in pure mathematics, to physics. Moreover, a great deal can be learned from Broad on the relation of the principle of relativity to measurement.

B. Russell, On some difficulties in the theory of transfinite numbers and order types. Proceedings of the London Mathematical Society, ser 2. vol. 4 (1906), pp 29-53.

theory ::: 1. A set of statements or principles devised to explain a group of facts or phenomena, especially one that has been repeatedly tested or is widely accepted and can be used to make predictions about natural phenomena. 2. An assumption based on limited information or knowledge; a conjecture. theory"s, theories.

theory ::: n. --> A doctrine, or scheme of things, which terminates in speculation or contemplation, without a view to practice; hypothesis; speculation.
An exposition of the general or abstract principles of any science; as, the theory of music.
The science, as distinguished from the art; as, the theory and practice of medicine.
The philosophical explanation of phenomena, either physical


Bundle, Theory of Self: The conception of the self as a mere aggregate of mental states. The designation is an allusion to Hume's famous description of the self as: "a bundle or collection of different perceptions which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement." (A Treatise on Human Nature, Part LV, § 6.)-- L.W.

Calkins, Mary Whiton: (1863-1930) Professor of Philosophy at Wellesley College with which institution she was associated from 1891. She advanced an objective idealism of the Roycean character, styling her views as absolutistic personalism. She endeavored to find psychological justification for her views in the gestalt theory. Her works were in both fields of her interest: An Introduction to Psychology, The Persistent Problems of Philosophy, The Good Man and the Good, among others. -- L.E.D.

Cantor, Contributions to the Founding of the Theory of Trasfinite Numbers, translated and with an introduction bv P.E.B. Jourdain, Chicago and London, 1915. Whitehead and Russell, Principia Mathematica, vol. 2.

Cantor, Georg (Ferdinand Ludwig Philipp), 1845-1918, (Russian born) German mathematician. Professor of mathematics at Halle, 1872-1913. He is known for contributions to the foundations of (mathematical) analysis, and as the founder of the theory of transfinite cardinal numbers (q.v.) and ordinal numbers (q.v.). See Infinite. -- A.C.

Cartesianism: The philosophy of the French thinker, Rene Descartes (Cartesius) 1596-1650. After completing his formal education at the Jesuit College at La Fleche, he spent the years 1612-1621 in travel and military service. The reminder of his life was devoted to study and writing. He died in Sweden, where he had gone in 1649 to tutor Queen Christina. His principal works are: Discours de la methode, (preface to his Geometric, Meteores, Dieptrique) Meditationes de prima philosophia, Principia philosophiae, Passions de l'ame, Regulae ad directionem ingenii, Le monde. Descartes is justly regarded as one of the founders of modern epistemology. Dissatisfied with the lack of agreement among philosophers, he decided that philosophy needed a new method, that of mathematics. He began by resolving to doubt everything which could not pass the test of his criterion of truth, viz. the clearness and distinctness of ideas. Anything which could pass this test was to be readmitted as self-evident. From self-evident truths, he deduced other truths which logically follow from them. Three kinds of ideas were distinguished: innate, by which he seems to mean little more than the mental power to think things or thoughts; adventitious, which come to him from without; factitious, produced within his own mind. He found most difficulty with the second type of ideas. The first reality discovered through his method is the thinking self. Though he might doubt nearly all else, Descartes could not reasonably doubt that he, who was thinking, existed as a res cogitans. This is the intuition enunciated in the famous aphorism: I think, therefore I am, Cogito ergo sum. This is not offered by Descartes as a compressed syllogism, but as an immediate intuition of his own thinking mind. Another reality, whose existence was obvious to Descartes, was God, the Supreme Being. Though he offered several proofs of the Divine Existence, he was convinced that he knew this also by an innate idea, and so, clearly and distinctly. But he did not find any clear ideas of an extra-mental, bodily world. He suspected its existence, but logical demonstration was needed to establish this truth. His adventitious ideas carry the vague suggestion that they are caused by bodies in an external world. By arguing that God would be a deceiver, in allowing him to think that bodies exist if they do not, he eventually convinced himself of the reality of bodies, his own and others. There are, then, three kinds of substance according to Descartes: Created spirits, i.e. the finite soul-substance of each man: these are immaterial agencies capable of performing spiritual operations, loosely united with bodies, but not extended since thought is their very essence. Uncreated Spirit, i.e. God, confined neither to space nor time, All-Good and All-Powerful, though his Existence can be known clearly, his Nature cannot be known adequately by men on earth, He is the God of Christianity, Creator, Providence and Final Cause of the universe. Bodies, i.e. created, physical substances existing independently of human thought and having as their chief attribute, extension. Cartesian physics regards bodies as the result of the introduction of "vortices", i.e. whorls of motion, into extension. Divisibility, figurability and mobility, are the notes of extension, which appears to be little more thin what Descartes' Scholastic teachers called geometrical space. God is the First Cause of all motion in the physical universe, which is conceived as a mechanical system operated by its Maker. Even the bodies of animals are automata. Sensation is the critical problem in Cartesian psychology; it is viewed by Descartes as a function of the soul, but he was never able to find a satisfactory explanation of the apparent fact that the soul is moved by the body when sensation occurs. The theory of animal spirits provided Descartes with a sort of bridge between mind and matter, since these spirits are supposed to be very subtle matter, halfway, as it were, between thought and extension in their nature. However, this theory of sensation is the weakest link in the Cartesian explanation of cognition. Intellectual error is accounted for by Descartes in his theory of assent, which makes judgment an act of free will. Where the will over-reaches the intellect, judgment may be false. That the will is absolutely free in man, capable even of choosing what is presented by the intellect as the less desirable of two alternatives, is probably a vestige of Scotism retained from his college course in Scholasticism. Common-sense and moderation are the keynotes of Descartes' famous rules for the regulation of his own conduct during his nine years of methodic doubt, and this ethical attitude continued throughout his life. He believed that man is responsible ultimately to God for the courses of action that he may choose. He admitted that conflicts may occur between human passions and human reason. A virtuous life is made possible by the knowledge of what is right and the consequent control of the lower tendencies of human nature. Six primary passions are described by Descartes wonder, love, hatred, desire, joy and sorrow. These are passive states of consciousness, partly caused by the body, acting through the animal spirits, and partly caused by the soul. Under rational control, they enable the soul to will what is good for the body. Descartes' terminology suggests that there are psychological faculties, but he insists that these powers are not really distinct from the soul itself, which is man's sole psychic agency. Descartes was a practical Catholic all his life and he tried to develop proofs of the existence of God, an explanation of the Eucharist, of the nature of religious faith, and of the operation of Divine Providence, using his philosophy as the basis for a new theology. This attempted theology has not found favor with Catholic theologians in general.

Cassirer, Ernst: (1874-) Has been chiefly interested in developing the position of the neo-Kantian Philosophy of the Marburg School as it relates to scientific knowledge. Looking at the history of modern philosophy as a progressive formulation of this position, he has sought to extend it by detailed analyses of contemporary scientific developments. Of note are Cassirer's investigations in mathematics, his early consideration of chemical knowledge, and his treatment of Einstein's relativity theory. Main works: Das Erkenntntsprobleme, 3 vols. (1906); Substanz-u-Funktionsbegriff, 1910 (tr. Substance and Function); Philosophie der Symbolischen Forme (1923); Phanom. der Erkenntnis, 1929; Descartes; Leibniz. -- C.K.D.

catastrophist ::: n. --> One who holds the theory or catastrophism.

Cause-theory (of mind, body): The influence of mind upon body or body upon mind or both upon each other. This influence may be of any type, e.g., productive, directive, or a stimulus to activity. -- V.F.

Centre-theory: Ascribes the unity of the mind to a certain particular existent centre, "which stands in a common asymmetrical relation to all the mental events" of a certain mind. (Broad). -- H.H.

cerebralism ::: n. --> The doctrine or theory that psychical phenomena are functions or products of the brain only.

Ch'an wei: Prognostics in 300 B.C.-400 A.D., a system represented by a group of prophetic writings called ch'an and a group of apocryphal "complements" or "woofs" to the Confucian classics, called wei, in an attempt to interpret the classics in terms of medieval Chinese theology, the theory of correspondence between man and the universe, and the Yin Yang philosophy. (Tung Chung-shu, 177-104 B.C., etc.). -- W.T.C.

Class: (Socio-economic) Central in Marxian social theory (see Historical materialism) the term class signifies a group of persons having, in respect to the means of production, such a common economic relationship as brings them into conflict with other groups having a different economic relationship to these means. For example, slaves and masters, serfs and lords, proletariat and capitalists are considered pairs of classes basic respectively to ancient, medieval and modern economies. At the same time many subordinate classes or sub-classes are distinguished besides or within such primary ones. In "'Revolution and Counter-Revolution" for instance, Marx applies the term class to the following groups, feudal nobility, wealthy bourgeoisie, petty bourgeoisie, small farmers, proletariat, agricultural laborers, subdividing the class of small farmers into two further "classes", peasant free-holders and feudal tenants. The conflict of interests involved has many manifestations, both economic and non-economic, all of which are considered part of the class struggle (q.v.) -- J.M.S.

Class struggle: Fundamental in Marxian social thought, this term signifies the conflict between classes (q.v.) which, according to the theory of historical materialism (see the entry, Dialectical materialism) may and usually does take place in all aspects of social life, and which has existed ever since the passing of primitive communism (q.v.). The class struggle is considered basic to the dynamics of history in the sense that a widespread change in technics, or a fuller utilization of them, which necessitates changes in economic relations and, in turn, in the social superstructure, is championed and carried through by classes which stand to gain from the change. The economic aspects of the class struggle under capitalism manifest themselves most directly, Marx held, in disputes over amount of wages, rate of profits, rate of interest, amount of rent, length of working day, conditions of work and like matters. The Marxist position is that the class struggle enters into philosophy, politics, law, morals, art, religion and other cultural institutions and fields in various ways, either directly or indirectly, and, in respect to the people involved, consciously or unconsciously, willingly or unwillingly. In any case the specific content of any such field or institution at a given time it held to have a certain effect upon a given class in its conflicts with other classes, weakening or aiding it. Marxists believe that certain kinds of literature or art may inspire people with a lively sense of the need and possibility of a radical change in social relations, or, on the contrary, with a sense of lethargy or complacency, and that various moral, religious or philosophical doctrines may operate to persuade a given class that it should accept its lot without complaint or its privileges without qualms, or may operate to persuade it of the contrary. The Marxist view is that every field or institution has a history, an evolution, and that this evolution is the result of the play of conflicting forces entering into the field, which forces are connected, in one way or another, with class conflicts. While it is thus held that the class struggle involves all cultural fields, it is not held that any cultural production or phenomenon, selected or delimited at random, can be correlated in a one-to-one fashion with an equally delimited class interest. -- J.M.S.

C. More formally, explanation is a step towards generalization or the establishment of a theory. It is the process of linking a statement of fact to its logical implications and consequences;or the process of fitting a statement of fact into a coherent system of statements extending beyond the given fact, or the construction of a logically related body of statements including the statement of fact to be justified. In the most general terms, explanation is the search for generalizations whose variables are functionally related in such a way that the value of any one variable is calculable from the value of the others, whether or not causal relations are noticeable or ultimately involved in the elements of the generalization. -- T.C.

Cognitive Behavioral Therapy ::: Treatment involving the combination of behaviorism (based on the theories of learning) and cognitive therapy (based on the theory that our cognitions or thoughts control a large portion of our behaviors).

Cognitive Therapy ::: The treatment approach based on the theory that our cognitions or thoughts control a large part of our behaviors and emotions. Therefore, changing the way we think can result in positive changes in the way we act and feel.

Coherence Theory of Truth: Theory of knowledge which maintains that truth is a property primarily applicable to any extensive body of consistent propositions, and derivatively applicable to any one proposition in such a system by virtue of its part in the system. -- A.C.B.

Common Sense Realism: A school of Scottish thinkers founded by Thomas Reid (1710-96) which attempted to set up a theory of knowledge which would support the realistic belief of the man on the street. (See Naive Realism.) The school began a movement of protest against Locke's theory which led to an eventual subjective idealism and skepticism. -- V.F.

communalism ::: n. --> A French theory of government which holds that commune should be a kind of independent state, and the national government a confederation of such states, having only limited powers. It is advocated by advanced French republicans; but it should not be confounded with communism.

communist ::: n. --> An advocate for the theory or practice of communism.
A supporter of the commune of Paris.


Commutative law is any law of the form x o y = y o x, or with the biconditional, etc., replacing equality -- compare Associative law. Commutative laws of addition and multiplication hold in arithmetic, also in the theory of real numbers, etc. In the propositional calculus there are commutative laws of conjunction, both kinds of disjunction, the biconditional, alternative denial and its dual; also corresponding laws in the algebra of classes. -- A.C.

Compound Theory of Mind: The conception of mind as a compound of psychological elements analogous to a chemical compound. See Psychological Atomism. -- L.W.

conceptualism ::: n. --> A theory, intermediate between realism and nominalism, that the mind has the power of forming for itself general conceptions of individual or single objects.

conceptualist ::: n. --> One who maintains the theory of conceptualism.

Conceptual Realism: Theory which ascribes objectivity of some sort to conceptual cognition, includes extreme or Platonic realism and conceptualism but excludes nominalism. See Conceptualism. -- L.W.

Conscious Illusion Theory: The theory that conscious self-illusion, semblance and deliberate make-believe are constant factors in art and art appreciation which free the individual momentarily from the practical and hum-drum and thus enhance and refresh his life. See Konrad Lange, Die bewusste Selbsttäuschung als Kern des aesthetischen Genusses, 1895. -- O.F.K.

Consequently, the dialectical method means basically that all things must be investigated in terms of their histories; the important consideration is not the state in which the object appears at the moment, but the rate, direction and probable outcome of the changes which are taking place as a result of the conflict of forces, internal and external. The necessity of observation and prediction in every field is thus ontologically grounded, according to dialectical materialism, which not only rejects a priorism, holding that "nature is the test of dialectics" (Engels: Anti-Dühring), but claims to express with much more fidelity than formal logic, with its emphasis on unmoving form rather than changing content, the basis of the method modern science actually uses. There is an equal rejection of theory without practice and practice without theory.

Consistency: (1) A logistic system (q.v.) is consistent if there is no theorem whose negation is a theorem. See Logic, formal, §§ 1, 3, 6; also Proof theory.

Consistency proofs: See Proof theory, and Logic formal, §§ 1, 3, 6. Constant: A constant is a symbol employed as an unambiguous name -- distinguished from a variable (q.v.).

constitutionalism ::: n. --> The theory, principles, or authority of constitutional government; attachment or adherence to a constitution or constitutional government.

construct ::: v. t. --> To put together the constituent parts of (something) in their proper place and order; to build; to form; to make; as, to construct an edifice.
To devise; to invent; to set in order; to arrange; as, to construct a theory of ethics. ::: a.


Context Dependent Memory ::: The theory that information learned in a particular situation or place is better remembered when in that same situation or place.

Contrasted with the Coherence Theory of Truth. Cf. B. Russell, An Inquiry into Meaning and Truth, 1941, for defence, and F. H. Bradley, Essays on Truth and Reality, for criticisms of the theory. -- M.B.

contrastimulant ::: a. --> Counteracting the effects of stimulants; relating to a course of medical treatment based on a theory of contrastimulants. ::: n. --> An agent which counteracts the effect of a stimulant.

Correspondence Theory of Truth: The theory that the truth of propositions is determined by the existence of some one-one correspondence between the terms of the propsition and the elements of some fact. Supporters of this view differ as to the nature of the determinate relation by which the alleged correspondence is constituted.

cosmogonic ::: relating to a theory or story of the origin and development of the universe, the solar system, or the earth-moon system.

cosmogony ::: n. --> The creation of the world or universe; a theory or account of such creation; as, the poetical cosmogony of Hesoid; the cosmogonies of Thales, Anaxagoras, and Plato.

cosmos ::: n. --> The universe or universality of created things; -- so called from the order and harmony displayed in it.
The theory or description of the universe, as a system displaying order and harmony.


CratyIus of Athens: A Heraclitean and first teacher of Plato. Carried the doctrine of irreconcilability of opposites so far that he renounced the use of spoken language. Plato's dialogue of same name criticized the Heraclitean theory of language. -- E.H.

Creative Theory of Perception: The creative theory, in opposition to the selective theory, asserts that the data of sense are created or constituted by the act of perception and do not exist except at the time and under the conditions of actual perception, (cf. C. D. Broad, The Mind and its Place in Nature, pp. 200 ff.) See Selective Theory of Perception. The theories of perception of Descartes, Locke, Leibniz and Berkeley are historical examples of creative theories, Russell (Problems of Philosophy, Ch. II and III) and the majority of the American critical realists defend creative theories. -- L.W.

Critical Idealism: Kant's designation for his theory of knowledge. See Idealism, Kant. -- W.L.

Critical Monism: (a) In ontology: The view of reality which holds that it is one in number but that the unity embraces real multiplicity. Harald Höffding (1843-1931) gave the title of critical monism to the theory that reality, like conscious experience, is one although there are many items within that experience. Another example: both the One and the Many exist and in the closest relation without either merging or cancelling the other. The One is immanent in the Many although transcendent; the Many are immanent in the One although in a sense beyond it.

Critical Realism: A theory of knowledge which affirms an objective world independent of one's perception or conception of it (hence realistic) but critical in the sense of acknowledging the difficulties in affirming that all in the knowing relation is objective. The theory must be distinguished further as follows:

Cross-Roads Hypothesis: Theory of the relation between the mental and the physical which holds that an identical item (e.g. a red color patch) may in one relational context be considered physical and in another context be mental. The neutral entity may accordingly be represented as the point of intersection of the physical and mental cross-roads. Cf. W. James, Essays m Radical Empiricism, Chaps. I, II and VIII and The Meaning of Truth, pp. 46-50. See Neutral Monism. -- L.W.

cultural anthropology ::: Traditionally refers to the study of cultural similarities and differences. In Integral Theory, it is exemplified in the study of worldviews and their patterns and regularities, as conducted by researchers as diverse as Jean Gebser and Michel Foucault. A third-person approach to first-person plural realities. An outside view of the interior of a collective (i.e., the outside view of a holon in the Lower-Left quadrant). Exemplary of a zone-

C. W. Morris, Foundations of the Theory of Signs.

D'Alemhert, Jean Le Rond: (1717-1783) Brilliant French geometer. He was for a time an assistant to Diderot in the preparation of the Encyclopaedia and wrote its "Discours Preliminaire." He advanced a noteworthy empirical theory of mathematics in opposition to the stand of Plato or Descartes. He was greatly influenced by Bacon in his presentation of the order and influence of the sciences. He was greatly opposed to organized religion and sceptical as to the existence and nature of God. His ethical views were based on what he characterized as the evidence of the heart and had sympathy as their mainspring. -- L.E.D.

Darwin, Charles: (1809-1882) The great English naturalist who gathered masses of data on the famous voyage of the Beagle and then spent twenty additional years shaping his pronouncement of an evolutionary hypothesis in The Origin of Species, published in 1859. He was not the first to advance the idea of the kinship of all life but is memorable as the expositor of a provocative and simple explanation in his theory of natural selection. He served to establish firmly in all scientific minds the fact of evolution even if there remains doubt as to the precise method or methods of evolution. From his premises, he elaborated a subsidiary doctrine of sexual selection. In addition to the biological explanations, there appear some keen observations and conclusions for ethics particularly in his later Descent of Man. Evolution, since his day, has been of moment in all fields of thought. See Evolutionism, Natural Selection, Struggle for Existence. -- L.E.D.

darwinian ::: a. --> Pertaining to Darwin; as, the Darwinian theory, a theory of the manner and cause of the supposed development of living things from certain original forms or elements. ::: n. --> An advocate of Darwinism.

darwinism ::: n. --> The theory or doctrines put forth by Darwin. See above.

Decay ::: Theory which states that memory fades and/or disappears over time if it is not used or accessed.

deep structures ::: Typically a Chomskyan notion. Integral Theory, however, uses it to refer to structures or holistic patterns that are shared by a group, whether that group be a family, a tribe, a community, a nation, all humans, all species, or all beings. Thus, “deep” does not necessarily mean “universal”; it means “shared with others.” And research then determines how wide that group is—from a few people to genuine universals. Lastly, all deep structures have surface structures that are relevant and specific to the group.

degenerationist ::: n. --> A believer in the theory of degeneration, or hereditary degradation of type; as, the degenerationists hold that savagery is the result of degeneration from a superior state.

Demonology: Referring to a study of the widespread religious ideas of hostile superhuman beings called demons. These creatures were generally thought of as inhabiting a super- or under-world and playing havoc with the fortunes of man by bringing about diseases, mental twists and calamities in general. Ridding an individual supposedly held in possession by such a demon was an ancient practice (technically known as "exorcism") and continued in some Christian liturgies even to our own day. Demonology as a theory of demonic behavior throve among the Egyptians, Babylonians, Assyrians, Persians, post-exilic Hebrews, Jews, Greeks and many scattered peoples including the hoary ancients. Elaborate demonic ideas appear in the Mohammedan religion. -- V.F.

Dense order: See Continuity. Deontological ethics: Any ethics which does not make the theory of obligation entirely dependent on the theory of value, holding that an action may be known to be right without a consideration of the goodness of anything, or at least that an action may be right and be known to be so even though it does not flow from the agent's best motive (or even from a good one) and does not, by being performed, bring into being as much good as some other action open to the agent. Opposed to axiological ethics. Also called formalism and intuitionism. See Intuitionism. -- W.K.F.

Determination: (Lat. determinare, to limit) The limitation of a reality or thought to a narrower field than its original one. In a monistic philosophy the original, single principle must be considered as narrowed down to various genera and species, and eventually to individual existence if such be admitted, in order to introduce that differentiation of reality which is required in a multiple world. In Platonism, the Forms or Ideas are one for each type of thing but are "determined" to multiple existence by the addition of matter (Timaeus). Neo-Platonism is even more interested in real determination, since the One is the logical antecedent of the Many. Here determination is effected by the introduction of negations, or privations, into successive emanations of the One. With Boethius, mediaeval philosophy became concerned with the determination of being-in-general to an actual manifold of things. In Boethianism there is a fusion of the question of real determination with that of logical limitation of concepts. In modern thought, the problem is acute in Spinozism: universal substance (substantia, natura, Deus) must be reduced to an apparent manifold through attributes, modes to the individual. Determination is said to be by way of negation, according to Spinoza (Epist. 50), and this means that universal substance is in its perfect form indeterminate, but is thought to become determinate by a sort of logical loss of absolute perfection. The theory is brought to an almost absurd simplicity in the Ontology of Chr. Wolff, where being is pictured as successively determined to genera, species and individual. Determination is also an important factor in the developmental theories of Hegel and Bergson. -- V.J.B.

Determinism: (Lat. de + terminus, end) The doctrine that every fact in the universe is guided entirely by law. Contained as a theory in the atomism of Democritus of Abdera (q.v.), who reflected upon the impenetrability, translation and impact of matter, and thus allowed only for mechanical causation. The term was applied by Sir William Hamilton (1788-1856) to the doctrine of Hobbes, to distinguish it from an older doctrine of fatalism. The doctrine that all the facts in the physical universe, and hence also in human history, are absolutely dependent upon and conditioned by their causes. In psychology: the doctrine that the will is not free but determined by psychical or physical conditions. Syn. with fatalism, necessitarianism, destiny. -- J.K.F.

Dewey, John: (1859-) Leading American philosopher. The spirit of democracy and an abiding faith in the efficacy of human intelligence run through the many pages he has presented in the diverse fields of metaphysics, epistemology, logic, psychology, aesthetics, religion, ethics, politics and education, in all of which he has spoken with authority. Progressive education owes its impetus to his guidance and its tenets largely to his formulation. He is the chief exponent of that branch of pragmatism known as instrumentalism. Among his main works are Psychology, 1886; Outline of Ethics, 1891; Studies in Logical Theory, 1903; Ethics (Dewey and Tufts), 1908; How We Think, 1910; Influence of Darwin on German Philosophy, 1910; Democracy and Education, 1916; Essays in Experimental Logic, 1916; Reconstruction in Philosophy, 1920; Human Nature and Conduct, 1922; Experience and Nature, 1925; The Quest for Certainty, 1929; Art as Experience, 1933; Logic: The Theory of Inquiry, 1939.   Cf. J. Ratner, The Philosophy of John Dewey, 1940, M. H. Thomas, A Bibliography of John Dewey, 1882-1939, The Philosophy of John Dewey, ed. P. A. Schilpp (Evanston, 1940). Dharma: (Skr.) Right, virtue, duty, usage, law, social as well as cosmic. -- K.F.L.

"Dionysius" used the word to express a type of "Theology" rather than an experience. For him and for many interpreters since his day, Mysticism stands for a religious theory or system, which conceives of God as absolutely transcendent, beyond reason, thought, intellect and all approaches of mind. The way up is a via negativa. It is Agnostia, "unknowing knowing". This type of Mysticism, which emerged from the Neo-Platonic stream of thought might be defined as Belief in the possibility of Union with the Divine by means of ecstatic contemplation.

Discrimination ::: In behavioral theory, the learned ability to differentiate between two similar objects or situations.

Distributive law is a name given to a number of laws of the same or similar form appearing in various disciplines -- compare associative law. A distributive law of multiplication over addition appears in arithmetic: x X (y + z) = (x X y) + (x X z). This distributive law holds also in the theory of real numbers, and in many other mathematical disciplines involving two operations called multiplication and addition. In the propositional calculus there are four distributive laws (two dually related pairs): p[p ∨ r] ≡ [pq ∨ pr]. [p ∨ qr] ≡ [p ∨ q][p ∨ r]. p[p + r] ≡ [pq + pr]. [p ∨ [q ≡ r] ≡ [p ∨ q] ≡ [p ∨ r]]. Also four corresponding laws in the algebra of classes. -- A.C.

Divine providence is admitted by all Jewish philosophers, but its extent is a matter of dispute. The conservative thinkers, though admitting the stability of the natural order and even seeing in that order a medium of God's providence, allow greater latitude to the interference of God in the regulation of human events, or even in disturbing the natural order on occasion. In other words, they admit a frequency of miracles. The more liberal, though they do not deny the occurrence of miracles, attempt to limit it, and often rationalize the numerous miraculous events related in the Bible and bring them within the sphere of the rational order. Typical and representative is Maimonides' view of Providence. He limits its extent in the sublunar world to the human genus only on account of its possession of mind. As a result he posits a graded Providence, namely, that the one who is more intellectually perfect receives more attention or special Providence. This theory is also espoused, with certain modifications, by Ibn Daud and Gersonides. Divine providence does by no means impair human freedom, for it is rarely direct, but is exerted through a number of mediate causes, and human choice is one of the causes.

Dopamine Hypothesis ::: The theory that schizophrenia is caused by  an excess amount of dopamine in the brain.  Research has found that medication to reduce dopamine can reduce the positive symptoms of schizophrenia.

Double-Aspect Theory: Theory that the mind and the body of an individual are two distinguishable but inseparable aspects of a single underlying substance or process. Spinoza, as a consequence of his metaphysical doctrine trnt "thinking substance and extended substance are one and the same thing" (Ethics, Part II, prop. 7) was committed to the Two-Aspect Theory of the body-mind relation. Cf. C. Lloyd Morgan (Life, Mind and Spirit, p. 46); S. Alexander (Space, Time and Deity) and C. H. Strong are recent advocates of a two-aspect Theory. -- L.W.

Driesch, Hans Adolf Eduard: (1867-1940) An experimental biologist turned philosopher, he as a rationalist became the most prominent defender of a renovated vitalism. He excludes the physical-chemical level of reality from his vitalism. He asserts that every organism has its own entelechy. For what he terms phylogenetic development, a more inclusive vitalism of the whole evolutionary process, he postulates a super-personal phylogenetic entelechy. He offers an a priori justification of his vitalistic theory, and treats incisively the logic of the psychological. Main works: Philosophy of the Organism; Ordnungslehre, 1912; Wirklichkeitslehre, 1917; Alltagsrätsel des Seelenlebens, 1938; "Kausalität und Vitalismus" in Jahrbuch der Schopenhauer Gesellschaft, XVI, 1939.

dynamist ::: n. --> One who accounts for material phenomena by a theory of dynamics.

Dysteleology: (Gr. dus, bad; telos, end or purpose) The term for the forbidding and frustrating aspects of life (such as unfavorable environmental factors, organic maladaptations, the struggle for existence, disease, death, etc.) which make difficult, if not impossible, the theory that there are good purposes predominantly at work in the world. -- V.F.

ecclesiology ::: n. --> The science or theory of church building and decoration.

eclecticism ::: n. --> Theory or practice of an eclectic.

Economic determinism: The theory that the economic base of society determines other social doctrines often designated as economic determinism on the ground that they are too narrow and assert only a one-way causal influence (from economic base to other institutions), whereas causal influence, they hold, proceeds both ways. They refer to their own theory as historical materialism or the materialist conception of history. See Marxism. -- J.M.S.

Effectiveness: See Logistic system, and Logic, formal, § 1. Effluvium: See Effluxes, Theory of. Effluxes, Theory of: (Lat. efflux, from effluere, to flow out) Theory of early Greek thinkers that perception is mediated by effluvia or simulacra projected by physical objects and impinging upon the organs of sense. Thus Empedocles developed the theory of effluxes in conjunction with the principle that "like perceives only like" (similia similibus percipiuntur); an element in the external world can only be perceived by the same element in the body. (See Aristotle, De Gen. et Corr. I, 8, 324b26; Theophrastus, De Sens. 7.) Democritus' theory of images is a form of the theory of effluxes. -- L.W.

Ego, Empirical: (Lat. ego, self) The individual self, conceived as a series of conscious acts and contents which the mind is capable of cognizing by direct introspection. See Bundle Theory of Self. -- L.W.

Ego ::: In Psychoanalytical theory, the part of the personality which maintains a balance between our impulses (id) and our conscience (superego).

Ego, Pure: The self conceived as a non-empirical principle, ordinarily inaccessible to direct introspection, but inferred from introspective evidence. See Ego, empirical. The principal theories of the pure ego are: (a) the soul theory which regards the pure ego as a permanent, spiritual substance underlying the fleeting succession of conscious experience, and (b) the transcendental theory of Kant which considers the self an inscrutable subject presupposed by the unity of empirical self-consciousness. -- L.W.

Ehrenfels, Maria Christian Julius Leopold Karl, Freiherr von: (1859-1932) As one of the leaders of the "Brentano School", he affirmed that the fundamental factor in valuation was desire. His principal interest was to trace the way in which desires and motives generate values. He described for the most part the development, the conflict, the hierarchy, and the obsolescence of values. Having a major influence upon the analytic approach to value theory, his outlook was relativistic and evolutionary. Main works: Uber Gestaltqualitäten (1890), System der Werttheorie (1897); Sexualethik (1907). -- H.H.

Either sort of enquiry involves an investigation into the meaning of ethical statements, their truth and falsity, their objectivity and subjectivity, and the possibility of systematizing them under one or more first principles. In neither case is ethics concerned with our conduct or our ethical judgments simply as a matter of historical or anthropological record. It is, however, often said that the first kind of enquiry is not ethics but psychology. In both cases it may be said that the aim of ethics, as a part of philosophy, is theory not practice, cognition not action, even though it be added at once that its theory is for the sake of practice and its cognition a cognition of how to live. But some mornlists who take the second approach do deny that ethics is a cognitive discipline or science, namely those who hold that ethical first principles are resolutions or preferences, not propositions which may be true or false, e.g., Nietzsche, Santayana, Russell.

electro-vitalism ::: n. --> The theory that the functions of living organisms are dependent upon electricity or a kindred force.

elementalism ::: a. --> The theory that the heathen divinities originated in the personification of elemental powers.

E. L. Post, Introduction to a general theory of elementary propositions, American Journal of Mathematics, vol. 43 (1921), pp. 163-181.

Emergent Evolution: Generalization of emergent mentalism (q.v.) due to S. Alexander (q.v.), Space, Time and Deity. See Bergson's variation in L'evolution creatrice. See Holism. Emergent Mentalism: (Lat. emergere, to rise out) The theory of emergent evolutionism considered as an explanation of the genesis of mind or consciousness in the world. Mind is a novel quality emerging from the non-mental when the latter attains a certain complexity of organization. Cf. C. Lloyd Morgan, Emergent Evolution, Lect. I, II, Life, Mind, Spirit, Ch. V. -- L.W.

Empedocles: Of Agrigentum, about 490-430 B.C.; attempted to reconcile the teaching of the permanence of Being of the Eleatics with the experience of change and motion as emphasized by Heraclitus. He taught the doctrine of the four "elements", earth, water, air and fire, out of the mixture of which all individual things came to be; love and hate being the cause of motion and therefore of the mixings of these elements. He was thus led to introduce a theory of value into the explanation of Nature since love and hate accounted also for the good and evil in the world. -- M.F.

empirical ::: a. --> Pertaining to, or founded upon, experiment or experience; depending upon the observation of phenomena; versed in experiments.
Depending upon experience or observation alone, without due regard to science and theory; -- said especially of medical practice, remedies, etc.; wanting in science and deep insight; as, empiric skill, remedies.


empiricism ::: Empiricism typically means knowledge based on sensory experience. In Integral Theory, it generally means the study of the objective appearance and behavior of an organism. A third-person approach to a third-person singular reality. An outside view of the exterior of an individual (i.e., the outside view of a holon in the Upper-Right quadrant). Exemplary of a zone-

empiricism ::: n. --> The method or practice of an empiric; pursuit of knowledge by observation and experiment.
Specifically, a practice of medicine founded on mere experience, without the aid of science or a knowledge of principles; ignorant and unscientific practice; charlatanry; quackery.
The philosophical theory which attributes the origin of all our knowledge to experience.


Empiricism, Radical: The theory of knowledge which holds that idens are reducible to sensations, as in Hume (1711-1776). The doctrine that experience is the final criterion of reality in knowledge. Syn. with sensationalistic empiricism or sensationalism (q.v.). See Avenarius.

encasement ::: n. --> The act of encasing; also, that which encases.
An old theory of generation similar to embo/tement. See Ovulist.


Energism: (Lat. energia, active) Ethical theory that right action consists in exercising one's normal capacities efficiently. Not happiness or pleasure, but self-realization is the aim of ethical action. -- A.J.B.

epigenesis ::: n. --> The theory of generation which holds that the germ is created entirely new, not merely expanded, by the procreative power of the parents. It is opposed to the theory of evolution, also to syngenesis.

epigenesist ::: n. --> One who believes in, or advocates the theory of, epigenesis.

epigenetic ::: a. --> Of or pertaining to the epigenesis; produced according to the theory of epigenesis.

Epiphenomenalism: Theory of the body-mind relation advanced by Clifford, Huxley, Hodgson, etc. which holds that consciousness is, in relation to the neural processes which underlie it, a mere epiphenomenon. See W. James, Principles of Psychology, Vol. I, ch. V. See Epiphenomenon. -- L.W.

Epistemological theory of Descartes, Locke, Berkeley that the individual mind is confined to the circle of its ideas, and that it cognizes an external world and other minds only by an outward projection of its inner representations. The term was employed by Avenarius, (Kritik der reinen Erfahrung, 1888) who criticized the theory and proposed as an alternative his own theory of pure experience which emphasizes the essential solidarity between knowing subject and object known and has been introduced into English philosophy by Ward, Stout and others. -- L.W.

Epistemological Monism: Theory that non-inferential knowledge, (perception, memory, etc.) the object of knowledge, (the thing perceived or remembered) is numerically identical with the data of knowledge (sense data, memory images, etc.). Epistemological monism may be either (a) epistemologically realistic, when it asserts that the data exist independently of the knowing mind, or (b) epistemologically idealistic when it asserts the data to be mind constituted and to exist only when apprehended by the mind. See Epistemological Dualism, Epistemological Idealism and Epistemological Realism. -- L.W.

Epistemological Realism: Theory that the object of knowledge enjoys an existence independent of and external to the knowing mind. The theory, though applied most commonlv to perception where it is designated perceptual realism, may be extended to other types of knowledge (for example memory and knowledge of other minds). Epistemological realism may be combined either with Epistemological Monism or Epistemological Dualism. See Epistemological Monism, Epistemological Dualism. -- L.W.

Epistemology: (Gr. episteme, knowledge + logos, theory) The branch of philosophy which investigates the origin, structure, methods and validity of knowledge. The term "epistemology" appears to have been used for the first time by J. F. Ferrier, Institutes of Metaphysics (1854) who distinguished two branches of philosophy -- epistemology and ontology. The German equivalent of epistemology, Erkenntnistheorie, was used by the Kantian, K. L. Reinhold, Versuch einer Neuen Theorie des menschlichen Vorstellungsvermögens (1789); Das Fundament des philosophischen Wissens (1791), but the term did not gain currency until after its adoption by E. Zeller, Ueber Aufgabe und Bedeutung der Erkenntnisstheorie (1862). The term theory of knowledge is a common English equivalent of epistemology and translation of Erkenntnistheorie; the term Gnosiology has also been suggested but has gained few adherents.

epistemology ::: n. --> The theory or science of the method or grounds of knowledge.

Equity Theory ::: The theory that argues a couple must see each other as contributing and benefiting equally to the relationship for them both to feel comfortable in the relationship.

espouse ::: to take to oneself, make one"s own (a cause, quarrel, etc.); to adopt, embrace (a doctrine, opinion, theory, profession, mode of life).

Essential Coordination: Term employed bv R. Avenarius (Kritik der reinen Erfahrung, 1888) to designate the essential solidarity existing between the knowing subject and the object of knowledge. The theory of "essential coordination" is contrasted by Avenarius with the allegedly false theory of introjection (q.v.). -- L.W.

esthetics ::: n. --> The theory or philosophy of taste; the science of the beautiful in nature and art; esp. that which treats of the expression and embodiment of beauty by art.
Same as Aesthete, Aesthetic, Aesthetical, Aesthetics, etc.


(e) The problem of the A PRIORI, though the especial concern of the rationalist, confronts the empiricist also since few epistemologists are prepared to exclude the a priori entirely from their accounts of knowledge. The problem is that of isolating the a priori or non-empirical elements in knowledge and accounting for them in terms of the human reason. Three principal theories of the a priori have been advanced: the theory of the intrinsic A PRIORI which asserts that the basic principles of logic, mathematics, natural sciences and philosophy are self-evident truths recognizable by such intrinsic traits as clarity and distinctness of ideas. The intrinsic theory received its definitive modern expression in the theory of "innate ideas" (q.v.) of Herbert of Cherbury, Descartes, and 17th century rationalism. The presuppositional theory of the a priori which validates a priori truths by demonstrating that they are presupposed either by their attempted denial (Leibniz) or by the very possibility of experience (Kant). The postulational theory of the A PRIORI elaborated under the influence of recent postulational techniques in mathematics, interprets a priori principles as rules or postulates arbitrarily posited in the construction of formal deductive systems. See Postulate; Posit. (f) The problem of differentiating the principal kinds of knowledge is an essential task especially for an empirical epistemology. Perhaps the most elementary epistemological distinction is between non-inferential apprehension of objects by perception, memory, etc. (see Knowledge by Acquaintance), and inferential knowledge of things with which the knowing subject has no direct apprehension. See Knowledge by Description. Acquaintance in turn assumes two principal forms: perception or acquaintance with external objects (see Perception), and introspection or the subject's acquaintance with the "self" and its cognitive, volitional and affective states. See Introspection; Reflection. Inferential knowledge includes knowledge of other selves (this is not to deny that knowledge of other minds may at times be immediate and non-inferential), historical knowledge, including not only history in the narrower sense but also astronomical, biological, anthropological and archaeological and even cosmological reconstructions of the past and finally scientific knowledge in so far as it involves inference and construction from observational data.

Ethical formalism: (Kantian) Despite the historical over-shadowing of Kant's ethical position by the influence of The Critique of Pure Reason upon the philosophy of the past century and a half, Kant's own (declared) major interest, almost from the very beginning, was in moral philosophy. Even the Critique of Pure Reason itself was written only in order to clear the ground for dealing adequately with the field of ethics in the Grundlegung zur Metapkysik der Sttten (1785), in the Kritik der Praktischen Vernunft (1788), and in the Metaphysik der Sitten (1797). By the end of the seventeen-sixties Kant was ready to discard every prior ethical theory, from the earlv Greeks to Baumgarten, Rousseau, and the British moralists, finding, all of them, despite the wide divergencies among them, equally dogmatic and unacceptable. Each of the older theories he found covertly to rely upon some dogmatic criterion or other, be it a substantive "principle," an intuition, or an equally substantive "sense." Every such ethical theory fails to deal with ethical issues as genuinely problematic, since it is amenable to some "demonstrative" preconceived criterion.

Ethical judgments fall, roughly, into tw o classes, (a) judgments of value, i.e. judgments as to the goodness or badness, desirability or undesirability of certain objects, ends, experiences, dispositions, or states of affairs, e.g. "Knowledge is good," (b) judgments of obligation, i.e. judgments as to the obligatoriness, rightness or wrongness, wisdom or foolishness of various courses of action and kinds of conduct, judgments enjoining, recommending or condemning certain lines of conduct. Thus there are two pnrts of ethics, the theory of value or axiology. which is concerned with judgments of value, extrinsic or intrinsic, moral or non-moral, the theory of obligation or deontology, which is concerned with judgments of obligation. In either of these parts of ethics one mav take either of the above approaches -- in the theory of value one may be interested either in anilvzing and explaining (psychologically or sociologically) our various judgments of value or in establishing or recommending certain things as good or as ends, and in the theory of obligation one may be interested either in analyzing and explaining our various judgments of obligation or in setting forth certain courses of action as right, wise, etc.

Ethics. Any system of moral theory may be called Ethical Idealism, whether teleological or formal in principle, which accepts several of the following: a scale of values, moral principles, or rules of action; the axiological priority of the universal over the particular; the axiological priority of the spiritual or mental over the sensuous or material; moral freedom rather than psychological or natural necessity. In popular terminology a moral idealist is also identified with the doctrinaire, as opposed to the opportunist or realist; with the Utopian or visionary as opposed to the practicalist, with the altruist as opposed to the crass egoist.

Euclid: (c. 400 B.C.) Of Megara, founder of the Megarian School. He was chiefly interested in the theory of refutation. See Megarians.

Eudaemonism: (Gr. eu, well + daimon, spirit) Theory that the aim of right action is personal well-being or happiness, often contrasted with hedonism's aim at pleasure. -- A.J.B.

euhemerism ::: n. --> The theory, held by Euhemerus, that the gods of mythology were but deified mortals, and their deeds only the amplification in imagination of human acts.

Euhemerism: The view that explains religious myths as traditional and partially distorted accounts of historical events and personages; from Euhemerus, Cyrenaic philosopher (c. 300 B.C.), who advanced the theory that the gods of mythology were deified heroes. -- G.R.M.

euhemerize ::: v. t. --> To interpret (mythology) on the theory of euhemerism.

Evolutionary ethics: Any ethical theory in which the doctrine of evolution plays a leading role, as explaining the origin of the moral sense, and, more especially, as contributing importantly to the determination of the moral standard, e.g. the ethics of Charles Darwin, H. Spencer, L. Stephen. Typical moral standards set up by evolutionists are adaptation, conduciveness to life, social health. Cf. H. Spencer, The Data of Ethics. -- W.K.F.

evolutionism ::: n. --> The theory of, or belief in, evolution. See Evolution, 6 and 7.

Evolutionism: This is the view that the universe and life in all of its manifestations and nature in all of their aspects are the product of development. Apart from the religious ideas of initial creation by fiat, this doctrine finds variety of species to be the result of change and modification and growth and adaptation rather than from some form of special creation of each of the myriads of organic types and even of much in the inorganic realm. Contrary to the popular notion, evolution is not a product of modern thought. There has been an evolution of evolutionary hypotheses from earliest Indian and Greek speculation down to the latest pronouncement of scientific theory. Thales believed all life to have had a marine origin and Anaximander, Anaximenes, Empedocles, the Atomists and Aristotle all spoke in terms of development and served to lay a foundation for a true theory of evolution. It is in the work of Charles Darwin, however, that clarity and proof is presented for the explanation of his notion of natural selection and for the crystallization of evolution as a prime factor in man's explanation of all phases of his mundane existence. The chief criticism leveled at the evolutionists, aside from the attacks of the religionists, is based upon their tendency to forget that not all evolution means progress. See Charles Darwin, Herbert Spencer, Thomas Hemy Huxley, Natural Selection, Evolutionary Ethics. Cf. A. Lalande, L'Idee de dissolution opposee a celle de l'evolution (1899), revised ed. (1930): Les Illusions evolutionistes. -- L.E.D.

Evolution: The development of organization. The working out of a definite end; action by final causation. For Comte, the successive stages of historical development are necessary. In biology, the series of phylogenetic changes in the structure or behavior of organisms, best exemplified by Charles Darwin's Origin of Species. In cosmology, cosmogony is the theory of the generation of the existing universe in space and time. Opposite of: epigenesis. See Emergent evolution, Evolutionism. Cf. T. Osborn, From the Greeks to Darwin. -- J.K.F.

examine ::: v. t. --> To test by any appropriate method; to inspect carefully with a view to discover the real character or state of; to subject to inquiry or inspection of particulars for the purpose of obtaining a fuller insight into the subject of examination, as a material substance, a fact, a reason, a cause, the truth of a statement; to inquire or search into; to explore; as, to examine a mineral; to examine a ship to know whether she is seaworthy; to examine a proposition, theory, or question.

Experiment: (Lat. experiri, to try) Any situation which is deliberately set up by an investigator with a view to verifying a theory or hypothesis. -- A.C.B.

Factual: See Meaning, Kinds of, 2. Faculty: (Scholastic) Medieval psychology distinguishes several faculties of the soul which are said to be really distinct from each other and from the substance of the soul. According to Aquinas the distinction is based on objects and operations. The faculties are conceived as accidents of the soul's substance, but as pertaining essentially to its nature, therefore "proper accidents". The soul operates by means of the faculties. Much misunderstood and deteriorated, this theory remained alive until recent times and is still maintained, in its original and pure form, by Neo-Scholasticism. A certain rapprochement to the older notion may he observed in the modern theory of "general factors". Most of the criticisms directed against the faculty-psychology are based on modern experimental and nominalistic approaches. The faculties listed by Aquinas are: The sensory faculties, which to operate need a bodily organ;   The external senses,   The internal senses, sensus communis, memory, imagination, vis aestimativa (in animals) or cogitativa (in man),   The sensory appetites, subdivided in the concupiscible appetite aiming at the attainable good or fleeing the avoidable evil, the irascible appetite related to good and evil whose attainment or avoidance encounters obstacles. The vegetative faculties, comprising the achievements of nutrition, growth and procreation. While the sensory appetites are common sto man and animals, the vegetative are observed also in plants. The locomotive faculty, characteristic of animals and, therefore, also of man. The rational faculties, found with man alone;   Intellect, whose proper object is the universal nature of things and whose achievements are abstraction, reasoning, judging, syllogistic thought,   Rational Will, directed towards the good as such and relying in its operation on particulars on the co-operation of the appetites, just as intellect needs for the formation of its abstract notions the phantasm, derived from sense impressions and presented to the intellect by imagination. The vis cogitativa forms a link between rational universal will and particular strivings; it is therefore also called ratio particularis.   Ch. A. Hart, The Thomisttc Theory of Mental Faculties, Washington, D. C, 1930. -- R.A.

Faculty Psychology: (Lat. facultas, faculty or ability) The conception of mind as the unity in a number of special faculties, like sensibility, intelligence, volition, by reference to which individual processes of sensation, thought or will are explained. Faculty psychology, which originated in Plato's division of the soul into the appetitive, the spirited and the rational faculties was the dominant psychology of the Middle Ages and received its most influential modern statement by C. Wolff (1679-1754) in his Rational Psychology, 1734. Faculty psychology is usually associated with the Soul Substance Theory of Mind. See Soul Substance. The common criticism of the theory is its circularity in attempting to explain individual mental processes in terms of a faculty which is merely the hypostatization of those processes. See J. Locke, Essay Concerning Human Understanding, 1690. Bk. II, Ch. xxi, § 17. -- L.W.

fanciful ::: a. --> Full of fancy; guided by fancy, rather than by reason and experience; whimsical; as, a fanciful man forms visionary projects.
Conceived in the fancy; not consistent with facts or reason; abounding in ideal qualities or figures; as, a fanciful scheme; a fanciful theory.
Curiously shaped or constructed; as, she wore a fanciful headdress.


Ficino, Marsilio: Of Florence (1433-99). Was the main representative of Platonism in Renaissance Italy. His doctrine combines NeoPlatonic metaphysics and Augustinian theologv with many new, original ideas. His major work, the Theologia Ptatonica (1482) presents a hierarchical system of the universe (God, Angelic Mind, Soul, Quality, Body) and a great number of arguments for the immortality of the soul. Man is considered as the center of the universe, and human life is interpreted as an internal ascent of the soul towards God. Through the Florentine Academy Ficino's Platonism exercised a large influence upon his contemporaries. His theory of "Platonic love" had vast repercussions in Italian, French and English literature throughout the sixteenth century. His excellent Latin translations of Plato (1484), Plotinus (1492), and other Greek philosophers provided the occidental world with new materials of the greatest importance and were widely used up to the beginning of the nineteenth century. -- P.O.K.

Fictionism: An extreme form of pragmatism or instrumentalism according to which the basic concepts and principles of natural science, mathematics, philosophy, ethics, religion and jurisprudence are pure fictions which, though lacking objective truth, are useful instruments of action. The theory is advanced under the influence of Kant, by the German philosopher H. Vaihinger in his Philosophie des Als Ob, 1911. Philosophv of the "As If." English translation by C. K. Ogden.) See Fiction, Construction. -- L. W.

Fideism: A doctrine of Abbe Bautain which attempted to justify the teachings of Christianity by the theory that all knowledge rested upon premises accepted by faith. The premises of religion are to be found in the tradition of the Synagogue and Church. This tradition needs no rational criticism because it is self-critical. The doctrine was condemned in 1840 by Gregory XVI. -- G.B.

Finalism: The theory that purpose is present in all the events of the physical order. Teleology. -- R.T.F.

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

Fixation ::: In Freud&

Following Locke, the phenomenon of association was investigated by G. Berkeley and D. Hume both of whom were especially concerned with the relations mediating association. Berkeley enumerates similarity, causality and coexistence or contiguity (Theory of Vision Vindicated (1733), § 39); Hume resemblance, contiguity in time or place and cause or effect (Enquiry Concerning Human Understanding (1748), § 3; Treatise on Human Nature (1739), Bk. I, Pt. I, § 4). English associationism is further developed by D. Hartley, Observations on Man (1749), esp. Prop. XII; J. Mill, Analysis of the Phenomena of the Human Mind (1829), esp. Ch. 3; A. Bain, The Senses and the Intellect (1855); J. S. Mill, Examination of Sir William Hamilton's Philosophy (1865). Continental exponents of association psychology are E. B. de Condillac (Essai sur l'origines de connaissances humaines) (1746); Traite de sensations (1754); J. F. Herbart Lehrbuch der Psychologie (1816). -- L.W.

For brevity and simplicity in the preceding account we have ignored complications introduced by the theory of types, which are considerable and troublesome. Modifications are also required if the account is to be incorporated into the Zermelo set theory. -- A.C. G.

For convenience of statement, we confine attention to the pure functional calculus of first order. The first step in the extension consists in introducing quantifiers such as (F1), (EF1), (F2), (EF3), etc., binding n-adic functional variables. Corresponding changes are made in the definition of a formula and in the lists of primitive formulas and primitive rules of inference, allowing for these new kinds of bound variables. The resulting system is the functional calculus of second order. Then the next step consists in introducing new kinds of functional variables; namely for every finite ordered set k, l, m, . . . , p of i non-negative integers (i = 1, 2, 3, . . .) an infinite list of functional variables Fklm . . .p, Gklm . . .p, . . . , each of which denotes ambiguously any i-adic propositional function for which the first argument may be any (k-1)-adic propositional function of individuals, the second argument any (l-1)-adic propositional function of individuals, etc. (if one of the integers k, l, m, . . . , p is 1 the corresponding argument is a proposition -- if 0, an individual). Then quantifiers are introduced binding these new kinds of functional variables; and so on. The process of alternately introducing new kinds of functional variables (denoting propositional functions which take as arguments propositional functions of kinds for which variables have already been introduced) and quantifiers binding the new kinds of functional variables, with appropriate extension at each stage of the definition of a formula and the lists of primitive formulas and primitive rules of inference, may be continued to infinity. This leads to what we may call the functional calculus of order omega, embodying the (so-called simple) theory of types.

Formal Cause: See Form; Aristotelianism. Formalism: (a) In ethics: the term is sometimes used as equivalent to intuitionism in the traditional sense. See Intuitionism. Also used to designate any ethical theory, such as Kant's, in which the basic principles for determining our duties are purely formal. See Ethics, formal. -- W.K.F.

Formalism (mathematical) is a name which has been given to any one of various accounts of the foundations of mathematics which emphasize the formal aspects of mathematics as against content or meaning, or which, in whole or in part, deny content to mathematical formulas. The name is often applied, in particular, to the doctrines of Hilbert (see Mathematics), although Hilbert himself calls his method axiomatic, and gives to his syntactical or metamathematical investigations the name Beweistheorie (proof theory, (q. v.). -- A.C.

Freud, Sigmund ::: Dr. Freud is often referred to as the father of clinical psychology.  His extensive theory of personality development (psychoanalytical theory) is the cornerstone for modern psychological thought, and consists of (1) the psychosexual stages of development, (2) the structural  model of personality (id, ego, superego), and (3) levels of consciousness (conscious, subconscious, and unconscious).  See Psychoanalysis.

Frustration-Aggression Hypothesis ::: The theory arguing that aggression is the natural reaction to frustration.

fulcrum ::: A developmental milestone within the self-identity stream, or the proximate-self line of development. Fulcrums follow a general 1-2-3 process: fusion or identification with one’s current level of self-development; differentiation or disidentification from that level; and integration of the new level with the previous level. AQAL theory, and Integral Psychology in specific, focus on anywhere from nine to ten developmental fulcrums.

Functional calculus: See Logic, formal, §§ 3, 6. Functional Psychology: (Lat. functio from fungor, I execute) A tendency in American psychology represented by W. James, G. T. Ladd, G. S. Hall, J. Dewey and J. R. Angell which considered the mental processes of sense perception, emotion, volition and thought as functions of the biological organism in its adaptation to and control of its environment. Functionalism arose as a protest against structural psychology for which the task of psychology is the analysis and description of consciousness. The functional theory of mind is characteristic of the pragmatism and instrumentalism of C. S. Pierce, W. James, G. H. Mead and J. Dewey. See C. H. Morris, Six Theories of Mind, Ch. VI. -- L.W.

Functional Theory of Mind: See Functional Psychology. Functionalism: See Functional Psychology. Functor: In the terminology of Carnap, a functor is a sign for a (non-propositional) function (q. v.). The word is thus synonymous with (non-proposittonal) function symbol. -- A.C.

gastraea ::: n. --> A primeval larval form; a double-walled sac from which, according to the hypothesis of Haeckel, man and all other animals, that in the first stages of their individual evolution pass through a two-layered structural stage, or gastrula form, must have descended. This idea constitutes the Gastraea theory of Haeckel. See Gastrula.

Gegenstandstheorie: (Ger. the theory of objects). It is the phenomenological investigation of various types of objects, existential and subsistential -- an object being defined in the widest sense as the terminus ad quem of any act of perceiving, thinking, willing or feeling. The theory was developed by H. Meinong under the influence of F. Brentano and is allied with the phenomonology of E. Husserl. See Phenomenology. -- L.W.

Generalization, rule of: See Logic, formal, § 3. Generative Theory of Data: (Lat. generatus, pp. of generare, to beget) Theory of sense perception asserting that sense data or sensa are generated by the percipient organism or by the mind and thus exist only under the conditions of actual perception. The Theory which is common to subjective idealism and representational realism is opposed to the Selective Theory of Data. See Representationism, Selective theory of Data. -- L.W.

Genius: Originally the word applied to a demon such as Socrates' inner voice. During the 17th century it was linked to the Plntonic theory of inspiration and was applied to the rejection of too rigid rules in art. It defined the real artist and distinguished his creative imagination from the logical reasoning of the scientist. In Kant (Critique of Judgment), genius creates its own rules. -- L.V.

Gerson, Levi ben: (Gersonides) Bible commentator, astronomer, and philosopher (1288-1340). He invented an instrument for astronomical observation which is described in his Sefer ha-Ttkunah (Hebr.) Book on Astronomy. His philosophy embodied in the Milhamot Elohim i.e., The Wars of God, is distinguished by its thoroughgoing Aristotehanism and by its general free spirit. His theory of the soul teaches that the passive or material intellect is only a potentiality for developing pure thought which is accomplished through the influence of the Universal Active Intellect, and that it is that part of the soul which contains the sum total of the exalted thoughts which remains immortal, thus making intellectuality a condition of immortality. He also teaches that God knows things from their general aspect but does not know the particulars in their infinite ramifications. -- See Jewish Philosophy. -- M.W.

Gnosiology: (Gr. gnosis, knowledge + logos, discourse) Theory of knowledge in so far as it relates to the origin, nature, limits and validity of knowledge as distinguished from methodology, the study of the basic concepts, postulates and presuppositions of the special sciences. -- L.W.

Gnosis: (Gr. knowledge) Originally a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. Philo Judaeus (30 B.C. to 50 A.D.) is a fore-runner of Jewish Gnosticism; the allegorical interpretation of the Old Testament, use of Greek philosophical concepts, particularly the Logos doctrine, in Biblical exegesis, and a semi-mystical number theory characterize his form of gnosis. Christian gnostics (Cerinthus, Menander, Saturninus, Valentine, Basilides, Ptolemaeus, and possibly Marcion) maintained that only those men who cultivated their spiritual powers were truly immortal, and they adopted the complicated teaching of a sphere of psychic intermediaries (aeons) between God and earthly things. There was also a pagan gnosis begun before Christ as a reformation of Greek and Roman religion. Philosophically, the only thing common to all types of gnosis is the effort to transcend rational, logical thought processes by means of intuition.

Great Chain of Being ::: Traditionally refers to the central claim of premodern wisdom traditions: that reality consists of a great hierarchy of knowing and being which can be summarized as matter to body to mind to soul to spirit, and at which any level human beings can operate. In Integral Theory, the Great Chain is not accepted as pregiven, but is considered the product of evolutionary unfolding.

Great Nest of Being ::: Ken Wilber’s reframing of the Great Chain of Being to more accurately reflect what the premodern sages themselves originally meant: each expanding “link” in the Great Chain transcends and includes its juniors, and is therefore actually a Great “Nest” of Being. In Integral Theory, the Great Nest of Being is not a Platonic given but the result of evolutionary Kosmic habits.

Greece. Homeric thought centered in Moira (Fate), an impersonal, immaterial power that distributes to gods and men their respective stations. While the main stream of pre-Socratic thought was naturalistic, it was not materialistic. The primordial Being of things, the Physis, is both extended and spiritual (hylozoism). Soul and Mind are invariably identified with Physis. Empedocles' distinction between inertia and force (Love and Hate) was followed by Anaxagoras' introduction of Mind (Nous) as the first cause of order and the principle of spontaneity or life in things. Socrates emphasized the ideological principle and introduced the category of Value as primary both in Nature and Man. He challenged the completeness of the mechanical explanation of natural events. Plato's theory of Ideas (as traditionally interpreted by historians) is at once a metaphysics, epistemology, and axiology. Ideas, forming a hierarchy and systematically united in the Good, are timeless essences comprising the realm of true Being. They are archetypes and causes of things in the realm of Non-Being (Space). Aristotle, while moving in the direction of common-sense realism, was also idealistic. Forms or species are secondary substances, and collectively form the dynamic and rational structure of the World. Active reason (Nous Poietikos), possessed by all rational creatures, is immaterial and eternal. Mind is the final cause of all motion. God is pure Mind, self-contained, self-centered, and metaphysically remote from the spatial World. The Stoics united idealism and hylozoistic naturalism in their doctrine of dynamic rational cosmic law (Logos), World Soul, Pneuma, and Providence (Pronoia).

Grotius, Hugo: (1583-1645) Dutch jurist. In his celebrated De jure belli et pacis (1625) he presents a theory of natural rights, based largely upon Stoicism and Roman legal principles. A sharp distinction is made between inviolable natural law and the ever changing positive or civil law. His work has been basic in the history of international law.

(g) The problem of the structure of the knowledge-situation is to determine with respect to each of the major kinds of knowledge just enumerated -- but particularly with respect to perception -- the constituents of the knowledge-situation in their relation to one another. The structural problem stated in general but rather vague terms is: What is the relation between the subjective and objective components of the knowledge-situation? In contemporary epistemology, the structural problem has assumed a position of such preeminence as frequently to eclipse other issues of epistemology. The problem has even been incorporated by some into the definition of philosophy. (See A. Lalande, Vocabulaire de la Philosophie, art. Theorie de la Connaissance. I. and G.D. Hicks, Encycl. Brit. 5th ed. art. Theory of Knowledge.) The principal cleavage in epistemology, according to this formulation of its problem, is between a subjectivism which telescopes the object of knowledge into the knowing subject (see Subjectivism; Idealism, Epistemological) and pan-objectivism which ascribes to the object all qualities perceived or otherwise cognized. See Pan-obiectivism. A compromise between the extrernes of subjectivism and objectivism is achieved by the theory of representative perception, which, distinguishing between primary and secondary qualities, considers the former objective, the latter subjective. See Representative Perception, Theory of; Primary Qualities; Secondary Qualities.

gunnery ::: n. --> That branch of military science which comprehends the theory of projectiles, and the manner of constructing and using ordnance.

gyrostatics ::: n. --> The doctrine or theory of the gyrostat, or of the phenomena of rotating bodies.

Haeberlin, Paul: (1878-) A well known Swiss thinker whose major contributions until recent years were in the field of education. In his hands phenomenology has become existential philosophy. A transcendental-idealistic tone pervades his philosophy. He combines in theory the advantages of existential phenomenology with those of psychologism. -- H.H.

Hartley, David: (1705-1757) Was an English physician most noted as the founder of the associationist school in psychology. His theory of the association of ideas was prompted by the work of John Gay to which he gave a physiological emphasis and which, in turn, influenced the Utilitarians, Bentham and the Mills. See Bentham, Gay, James Mill, John Stuart Mill and Utilitarianism.

H. B. Curry, Consistency and completeness of the theory of combinators, ibid , pp. 54-61. Comedy: In Aristotle (Poetics), a play in which chief characters behave worse than men do in daily life, as contrasted with tragedy, where the main characters act more nobly. In Plato's Symposium, Socrates argues at the end that a writer of good comedies is able to write good tragedies. See Comic. Metaphysically, comedy in Hegel consists of regarding reality as exhausted in a single category. Cf. Bergson, Le rire (Laughter). Commentator, The: Name usually used for Averroes by the medieval authors of the 13th century and later. In the writings of the grammarians (modistae, dealing with modis significandi) often used for Petrus Heliae. -- R.A.

Hedonism, Psychological: (Gr. hedone, pleasure) Theory that psychological motivation is to be explained exclusively in terms of desire for pleasure and aversion from pain. (See W. James' criticism of psychological hedonism, The Principles of Psychology, II pp. 549 ff.) Psychological hedonism, as a theory of human motivation in contrast with ethical hedonism which accepts as the criterion of morality, the pleasure-pain consequences of an act. -- L.W.

Hedonistic Paradox: A paradox or apparent inconsistency in hedonistic theory arising from (1) the doctrine that since pleasure is the only good, one ought always to seek pleasure, and (2) the fact that whenever pleasure itself is the object sought it cannot be found. Human nature is such that pleasure normally arises as an accompaniment of satisfaction of desire for any end except when that end is pleasure itself. The way to attain pleasure is not to seek for it, but for something else which when found will have yielded pleasure through the finding. Likewise, one should not seek to avoid pain, but only actions which produce pain. -- A.J.B.

helleborism ::: n. --> The practice or theory of using hellebore as a medicine.

hermeneutics ::: Traditionally refers to the study of interpretation. In Integral Theory, it is the study of interpretation within the interior of a “We,” as exemplified by Hans-Georg Gadamer. A first-person approach to first-person plural realities. The inside view of the interior of a collective (i.e., the inside view of a holon in the Lower-Left quadrant). Exemplary of a zone-

heterogenist ::: n. --> One who believes in the theory of spontaneous generation, or heterogenesis.

Hierarchy of Needs ::: Maslow’s Theory of Motivation which states that we must achieve lower level needs, such as food, shelter, and safety before we can achieve higher level needs, such as belonging, esteem, and self-actualization.

Hierarchy of types: See Logic, formal, § 6. Hilbert, David, 1862-, German mathematician. Professor of mathematics at the University of Göttingen, 1895-. A major contributor to many branches of mathematics, he is regarded by many as the greatest mathematician of his generation. His work on the foundations of Euclidean geometry is contained in his Grundlagen der Geometrie (1st edn., 1899, 7th edn., 1930). Concerning his contributions to mathematical logic and mathematical philosophy, see the articles mathematics, and proof theory. -- A. C.

Hilbert has given a formalization of arithmetic which takes the shape of a logistic system having primitive symbols some of a logical and some of an arithmetical character, so that logic and arithmetic are formalized together without taking logic as prior; similarly also for analysis. This would not of itself be opposed to the Frege-Russell view, since it is to be expected that the choice as to which symbols shall be taken as primitive in the formalization can be made in more than one way. Hilbert, however, took the position that many of the theorems of the system are ideale Aussagen, mere formulas, which are without meaning in themselves but are added to the reale Aussagen or genuinely meaningful formulas in order to avoid formal difficulties otherwise arising. In this respect Hilbert differs sharply from Frege and Russell, who would give a meaning (namely as propositions of logic) to all formulas (sentences) appearing. -- Concerning Hilbert's associated program for a consistency proof see the article Proof theory.

Hillel of Verona: (1220-1295) Physician and philosopher. His principal philosophic work, the Tagmule ha-Nefesh (Heb.) The Reward of the Soul, is devoted to two problems, that of the soul and that of reward and punishment. In his theory of the soul he follows partly Averroes (q.v.) and assumes with him that the universal Active Intellect acts upon the soul of the individual and helps to realize its powers. He rejects, though, the former's view of immortality which consists of a union of the human intellect with the universal Active Intellect. -- M.W.

His aesthetics defines art as an expression of sentiment, as a language. His logic emphasizes the distinction of categories, reducing opposition to a derivative of distinction. According to his ethics, economics is an autonomous and absolute moment of spirit. His theory of history regards all history as contemporaneous. His philosophy is one of the greatest attempts at elaboration of pure concepts entirely appropriate to historical experience.

Historically, philosophers have, in the main, taken the latter approach in both parts of ethics, and we may confine our remaining space to it. On this approach a theory of value is a theorv as to what is to be pursued or sought, and a theory of obligation, a theory as to what is to be done. Now, of these two parts of ethic, philosophers have generally been concerned primarily with the latter, busying themselves with the former only secondarily, usually because it seemed to them that one must know what ends are good before one can know what acts are tn be performed. They all offer both a theory of value and a theory of obligition, but it was not until the 19th and 20th centuries that value-theory became a separate discipline studied for its own sake -- a development in which important roles were played by Kant, Lotze, Ritschl, certain European economists, Brentano, Meinong, von Ehrenfels, W. M. Urban, R. B. Perry, and others.

Histories of Ethics: H. Sidgwick, Outlines of the History of Ethics, Rev. Ed. 1931. Gives titles of the classical works in ethics in passing. C. D. Broad, Five Types of Ethical Theory, 1930.

hobbism ::: n. --> The philosophical system of Thomas Hobbes, an English materialist (1588-1679); esp., his political theory that the most perfect form of civil government is an absolute monarchy with despotic control over everything relating to law, morals, and religion.

Hocking, William Ernest: (1873) Professor in the Department of Philosophy at Harvard. Has endeavored to blend idealism vvith pragmatism while making some concessions to realism, even is in current theory he strives for a reconciliation between laissez faire liberalism and collectivism through a midground found in the worth of the individual in a "commotive union in the coagent state," a notion comparable to the "conjunct self" of George Herbert Palmer only with a more individualistic emphasis and a current flavor. Among his works are: The Meaning of God in Human Experience, Man and the State, Types of Philosophy, Lasting Elements of Individualism and Living Religions and a World Faith. -- L.E.D.

holon ::: A term coined by Arthur Koestler. In Integral Theory, a holon refers to a whole that is simultaneously part of another whole, or “whole/part.” Whole atoms are parts of whole molecules, which themselves are parts of whole cells, and so on. There are individual holons and social holons. The main difference between the two is that individual holons have a subjective awareness or dominant monad (an “I”), while social holons have an intersubjective awareness, dominant mode of discourse, or predominant mode of resonance (a “We”/“Its”): social holons emerge when individual holons commune. Individual and social holons follow the twenty tenets. Lastly, “holon,” in the broadest sense, simply means “any whole that is a part of another whole,” and thus artifacts and heaps can loosely be considered “holons.”

homeopathy ::: n. --> The art of curing, founded on resemblances; the theory and its practice that disease is cured (tuto, cito, et jucunde) by remedies which produce on a healthy person effects similar to the symptoms of the complaint under which the patient suffers, the remedies being usually administered in minute doses. This system was founded by Dr. Samuel Hahnemann, and is opposed to allopathy, or heteropathy.

Hume's theory that belief is a feeling of vividness attaching to a perception or memory but not to a fiction of the imagination is an example of (a) (An Enquiry Concerning Human Understanding, § 5 Pt. II). Bain and James Mill represent (b), while W. James represents (c). (The Will to Believe, Etc., 1896). -- L.W.

humorism ::: n. --> The theory founded on the influence which the humors were supposed to have in the production of disease; Galenism.
The manner or disposition of a humorist; humorousness.


huttonian ::: a. --> Relating to what is now called the Plutonic theory of the earth, first advanced by Dr. James Hutton.

hygrometry ::: n. --> That branch of physics which relates to the determination of the humidity of bodies, particularly of the atmosphere, with the theory and use of the instruments constructed for this purpose.

Hyle: See Matter. Hylomorphism: (also hylemoiphism. Gr. hyle, matter, and morphe, contour, form) A theory that all physical things are constituted of two internal principles: the one of which remains the same throughout all change and is the passive basis of continuity and identity in the physical world, called prime matter; the other of which is displaced, or removed from actuation of its matter, in every substantial change, called substantial form. See Aristotelianism, Thomism, Suarezianism. -- V.J.B.

hylism ::: n. --> A theory which regards matter as the original principle of evil.

Hylosystemism: A cosmological theory developed by Mitterer principally, which explains the constitution of the natural inorganic body as an atomary energy system. In opposition to hylomorphism which is considered inadequate in the field of nuclear physics, this system maintains that the atom of an element and the molecule of a compound are reallv composed of subatomic particles united into a dynamic system acting as a functional unit. The main difference between the two doctrines is the hylomeric constitution of inorganic matter: the plurality of parts of a particle form a whole which is more than the sum of the parts, and which gives to a body its specific essence. While hylomorphism contends that no real substantial change can occur in a hylomeric constitution besides the alteration of the specific form, hvlosystemism maintains that in substantial change more remains than primary matter and more changes than the substantial form. -- T.G.

Hypothesis: In general, an assumption, a supposition, a conjecture, a postulate, a condition, an antecedent, a contingency, a possibility, a probability, a principle, a premiss, a ground or foundation, a tentative explanation, a probable cause, a theoretical situation, an academic question, a specific consideration, a conceded statement, a theory or view for debate or action, a likely relation, the conditioning of one thing by another. In logic, the conditional clause or antecedent in a hypothetical proposition. Also a thesis subordinate to a more general one. In methodology, a principle offered as a conditional explanation of a fact or a group of facts; or again, a provisional assumption about the ground of certain phenomena, used as a guiding norm in making observations and experiments until verified or disproved by subsequent evidence. A hypothesis is conditional or provisional, because it is based on probable and insufficient arguments or elements; yet, it is not an arbitrary opinion, but a justifiable assumption with some foundation in fact, this accounts for the expectation of some measure of agreement between the logical conclusion or implications drawn from a hypothesis, and the phenomena which are known or which may be determined by further tests. A scientific hypothesis must be   proposed after the observations it must explain (a posteriori),   compatible with established theories,   reasonable and relevant,   fruitful in its applications and controllable,   general in terms and more fundamental than the statements it has to explain. A hypothesis is descriptive (forecasting the external circumstances of the event) or explanatory (offering causal accounts of the event). There are two kinds of explanatory hypotheses   the hypothesis of law (or genetic hypothesis) which attempts to determine the manner in which the causes or conditions of a phenomenon operate and   the hypothesis of cause (or causal hypothesis) which attempt to determine the causes or conditions for the production of the phenomenon. A working hypothesis is a preliminary assumption based on few, uncertain or obscure elements, which is used provisionally as a guiding norm in the investigation of certain phenomena. Often, the difference between a working hypothesis and a scientific hypothesis is one of degree; and in any case, a hypothesis is seldom verified completely with all its detailed implications. The Socratic Method of Hypothesis, as developed by Plato in the Phaedo particularly, consists in positing an assumption without questioning its value, for the purpose of determining and analyzing its consequences only when these are clearly debated and judged, the assumption itself is considered for justification or rejection. Usually, a real condition is taken as a ground for inferences, as the aim of the method is to attain knowledge or to favor action. Plato used more specially the word "hypothesis" for the assumptions of geometry (postulates and nominal definitions) Anstotle extended this use to cover the immediate principles of mathematics. It may be observed that the modern hypothetico-deductive method in logical and mathematical theories, is a development of the Socratic method stripped of its ontological implications and purposes.

hypothesis ::: n. --> A supposition; a proposition or principle which is supposed or taken for granted, in order to draw a conclusion or inference for proof of the point in question; something not proved, but assumed for the purpose of argument, or to account for a fact or an occurrence; as, the hypothesis that head winds detain an overdue steamer.
A tentative theory or supposition provisionally adopted to explain certain facts, and to guide in the investigation of others;


Hypothetical dualism: In epistemology, the theory that the external world is known only by inference. Absolute dualism of mind and external world. Opposite of. presentational realism. -- J.K.F.

ideal ::: a. --> Existing in idea or thought; conceptional; intellectual; mental; as, ideal knowledge.
Reaching an imaginary standard of excellence; fit for a model; faultless; as, ideal beauty.
Existing in fancy or imagination only; visionary; unreal.
Teaching the doctrine of idealism; as, the ideal theory or philosophy.
Imaginary.


idealism ::: n. --> The quality or state of being ideal.
Conception of the ideal; imagery.
The system or theory that denies the existence of material bodies, and teaches that we have no rational grounds to believe in the reality of anything but ideas and their relations.


Ideal Utilitarianism: See Utilitarianism. Idealization: In art, the process of generalizing and abstracting from specifically similar individuals, in order to depict the perfect type of which they are examples, the search for real character or structural form, to the neglect of external qualities and aspects. Also, any work of art in which such form or character is exhibited; i.e. any adequate expression of the perfected essence inadequately manifested by the physical particular. In classical theory, the object so discovered and described is a Form or Idea; in modern theory, it is a product of imagination. -- I.J.

Identity, law of: Given by traditional logicians as "A is A." Because of the various possible meanings of the copula (q.v.) and the uncertainty as to the range of the variable A, this formulation is ambiguous. The traditional law is perhaps best identified with the theorem x = x, either of the functional calculus of first order with equality, or in the theory of types (with equality defined), or in the algebra of classes, etc. It has been, or may be, also identified with either of the theorems of the propositional calculus, p ⊃ p, p ≡ p, or with the theorem of the functional calculus of first order, F(x) ⊃x F(x). Many writers understand, however, by the law of identity a semantical principle -- that a word or other symbol may (or must) have a fixed referent in its various occurrences in a given context (so, e.g., Ledger Wood in his The Analysis of Knowledge). Some, it would seem, confuse such a semantical principle with a proposition of formal logic. -- A.C.

Identity-philosophy: In general the term has been applied to any theory which failed to distinguish between spirit and matter, subject and object, regarding them as an undifferentiated unity; hence such a philosophy is a species of monism. In the history of philosophy it usually signifies the system which has been called Identitätsphilosophie by Friedrich Wilhelm Schelling who held that spirit and nature are fundamentally the same, namely, the Absolute. Neither the ego nor the non-ego are the ultimate principles of being; they are both relative concepts which are contained in something absolute. This is the supreme principle of Absolute Identity of the ideal and the real. Reasoning does not lead us to the Absolute which can only be attained by immediate intellectual intuition. In it we find the eternal concepts of things and from it we can derive everything else. We are obliged to conceive the Absolute Identity as the indifference of the ideal and the real. Of course, this is God in Whom all opposites are united. He is the unity of thought and being, the subjective and the objective, form and essence, the general and infinite, and the particular and finite. This teaching is similar to that of Spinoza. -- J.J.R.

Ideogenetic Theory: (Gr. eidos, idea + genesis, origin) Theory of Brentano (see Brentano, Franz) and other phenomenologists (see Phenomenology) which holds that judgment is an original act of consciousness directed towards presentations. The term is a translation of the German ideogenetische Urteile. -- L.W.

ideology ::: n. --> The science of ideas.
A theory of the origin of ideas which derives them exclusively from sensation.


Id ::: In Psychoanalytical theory, the part of the personality which contains our primitive impulses such as sex, anger, and hunger.

Idol: (Gr. eidolon, and Lat. idolum, image or likeness) Democritus (5th c. B.C.) tried to explain sense perception by means of the emission of little particles (eidola) from the sense object. This theory and the term, idolum, are known throughout the later middle ages, but in a pejorative sense, as indicating a sort of "second-hand" knowledge. G. Bruno is usually credited with the earliest Latin use of the term to name that which leads philosophers into error, but this is an unmerited honor. The most famous usage occurs in F. Bacon's Novum Oiganum, I, 39-68, where the four chief causes of human error in philosophy and science are called the Idols of the Tribe (weakness of understanding in the whole human race), of the Cave (individual prejudices and mental defects), of the Forum (faults of language in the communication of ideas), and of the Theatre (faults arising from received systems of philosophy). A very similar teaching, without the term, idol, had been developed by Grosseteste and Roger Bacon in the 13th century. -- V.J.R.

Imitation: In aesthetics, the general theory that artistic creation is primarily an imitative or revelatory process, and the work of art an imitation or representation. Such theories hold that the artist discovers, and in his work imitates, real Forms, and not physical objects, art is conceived as a revelation of a spiritual realm, and so as the exhibition of the essential character of the particular object represented. The work of art reveals adequately the essence which the physical thing manifests inadequately. In modern expressionistic theory, imitation is conceived as servile reproduction of obvious external qualities, a mere copying of a particular, and so is denounced. -- I.J.

immaterialism ::: n. --> The doctrine that immaterial substances or spiritual being exist, or are possible.
The doctrine that external bodies may be reduced to mind and ideas in a mind; any doctrine opposed to materialism or phenomenalism, esp. a system that maintains the immateriality of the soul; idealism; esp., Bishop Berkeley&


Immortality: (Lat. in + mortalis, mortal) The doctrine that the soul or personality of man survives the death of the body. The two principal conceptions of immortality are: temporal immortality, the indefinite continuation of the individual mind after death and eternity, ascension of the soul to a higher plane of timelessness. Immortality is properly speaking restricted to post-existence (survival after death) but is extended by the theory of transmigration of souls. (See Metempsychosis) to include pre-exisence (life before birth).

Impressionism: As a general artistic movement, the theory that art should strive only to reveal the felt quality of an object, scene, or event; i.e. the total effect that it creates in the artist. Specifically in painting, the general idea underling practice is to render the immediate visual appearance of the object, independently of its physical structure and its meaning for the mind. Emphasis is placed on capturing ephemeral surface aspects of things as disclosed by changes in light, neglecting any supposed real thing which undergoes these changes and underlies these aspects. -- I.J. In

impressionism ::: n. --> The theory or method of suggesting an effect or impression without elaboration of the details; -- a disignation of a recent fashion in painting and etching.

impressionist ::: n. --> One who adheres to the theory or method of impressionism, so called.

improvement ::: n. --> The act of improving; advancement or growth; promotion in desirable qualities; progress toward what is better; melioration; as, the improvement of the mind, of land, roads, etc.
The act of making profitable use or applicaton of anything, or the state of being profitably employed; a turning to good account; practical application, as of a doctrine, principle, or theory, stated in a discourse.
The state of being improved; betterment; advance;


In arithmetic there are two associative laws, of addition and of multiplication: x + (y + z) = (x + y) + z. x X (y X z) = (x X y) X z. Associative laws of addition and of multiplication hold also in the theory of real numbers, the theory of complex numbers, and various other mathematical disciplines.

Indeterminism: (Lat. in + determinatus, pp. of determinare) Theory that volitional decisions are in certain cases independent of antecedent physiological and psychological causation. See Free-Will, Determinism. -- L.W.

Indian Ethics: Ethical speculations are inherent in Indian philosophy (q.v.) with its concepts of karma, moksa, ananda (q.v.). Belief in salvation is universal, hence optimism rather than pessimism is prevalent even though one's own life is sometimes treated contemptuously, fatalism is embraced or the doctrine of non-attachment and desirelessness is subscribed to. Social institutions, thoughts, and habits in India are interdependent with the theory of karma and the belief in universal law and order (cf. dharma). For instance, caste exists because dharma is inviolable, man is born into his circumstances because he reaps what he has sown. Western influence, in changing Indian institutions, will eventually also modify Indian ethical theories. All the same, great moral sensitiveness is not lacking, rather much the contrary, as is proven by the voluminous story and didactic fable literature which has also acted on the West. Hindu moral conscience is evident from the ideals of womanhood (symbolized in Sita), of loyalty (symbolized in Hanuman), of kindness to all living beings (cf. ahimsa), of tolerance (the racial and religious hotchpotch which is India being an eloquent witness), the great respect for the samnyasin (who, as a member of the Brahman caste has precedence over the royal or military). Critics confuse -- and the wretched conduct of some Hindus confirm the indistinction -- practical morality with the fearless statements of metaphysics pursued with relentless logic "beyond good and evil."

Individuation: The constitution of a reality as a singular member of a species. In the context of the matter and form theory it is difficult to explain how either prime matter (which is in itself the same in all physical things), or substantial form (which is the same in all members of the same species), can be the cause or principle of individuality. See Thomism, Scotism, Suarezianism, for various explanations. -- V.J.B.

In many (interpreted) logistic systems -- including such as contain, with their usual interpretations, the Zermelo set theory, or the simple theory of types with axiom of infinity, or the functional calculus of second order with addition of Peano's postulates for arithmetic -- it is impossible without contradiction to introduce the numerical name relation with its natural properties, because Grelling's paradox or similar paradoxes would result (see paradoxes, logical). The same can be said of the semantical name relation in cases where symbols for formulas are present.

In more general epistemology: Theory of knowledge which maintains that truth attaches to a proposition by virtue of its capacity to represent or portray fact. -- A.C.B.

Innatism: (Lat. in + natus, inborn) A theory of philosophy in which ideas, or principles, are considered to be present in the mind at birth, either fully formed or requiring some additional experience for their complete formulation. -- V.J.B.

In particular, it is normally possible -- at least it does not obviously lead to contradiction in the case of such systems as the Zermelo set theory or the simple theory of types (functional calculus of order omega) with axiom of infinity -- to extend a system L1 into a system L2 (the semantics of L1 in the sense of Tarski), so that L2 shall contain symbols for the formulas of L1, and for the essential syntactical relations between formulas of L1, and for a relation which functions as a name relation as regards all the formulas of L1 (or, in the case of the theory of types, one such relation for each type), together with appropriate new primitive formulas. Then L2 may be similarly extended into L3, and so on through a hierarchy of systems each including the preceding one as a part.

in political and legal philosophy and theology, doctrines based on the theory that there are certain unchanging laws which pertain to man"s nature, which can be discovered by reason, and therefore ethically binding in human society, and to which man-made laws should conform.

Instrumentalism: See Pragmatism. Instrumental theory: The mind is a substance existentially independent of the body, either existing prior to the body, or after the destruction of the body. (Broad.) -- H.H.

Integrally informed ::: A phrase that denotes a consciousness, approach, or product informed by Integral Theory. For example, an “Integrally informed artist,” or an “Integrally informed artwork.”

Integral Methodological Pluralism (IMP) ::: A set of social practices that corresponds with AQAL metatheory. IMP is paradigmatic in that it includes the most time-honored methodologies, and meta-paradigmatic in that it weaves them together by way of three integrative principles: nonexclusion, unfoldment, and enactment. IMP is associated with the fifth and most current phase of Wilber’s work (“Wilber-V”).

Integral Theory ::: See AQAL.

integration ::: n. --> The act or process of making whole or entire.
The operation of finding the primitive function which has a given function for its differential coefficient. See Integral.
In the theory of evolution: The process by which the manifold is compacted into the relatively simple and permanent. It is supposed to alternate with differentiation as an agent in development.


Intentionalism: Theory of mind and knowledge which considers intentionality a distinctive if not the defining characteristic of mind and the basis for mind's cognitive and conative functions. See Intentional Theory of Mind. -- L.W.

Intentional Theory of Mind: The definition of mind in terms of intentionality (See Intentionality) which originated in the Scholastic doctrine of intentio, was revived by F. Brentano (Psychologie vom empirischen standpunkte, 1874) though his influence has become a characteristic theory of German phenomenology. See Phenomenology. -- L.W.

Interactionism: See Interaction Theory. Interaction Theory: (Lat. inter + actio, action) A dualistic theory of the body-mind relation, advanced by Descartes (1596-1650), which asserts a two directional causal influence between mind and body. See Mind-Body Relation. -- L.W.

In the theory of obligation we find on the question of the meaning and status of right and wrong the same variety of views as obtain in the theory of value: "right," e.g., has only an emotive meaning (Ayer); or it denotes an intuited indefinable objective quality or relation of an act (Price, Reid, Clarke, Sidgwick, Ross, possibly Kant); or it stands for the attitude of some mind or group of minds towards an act (the Sophists, Hume, Westermarck). But it is also often defined as meaning that the act is conducive to the welfare of some individual or group -- the agent himself, or his group, or society as a whole. Many of the teleological and utilitarian views mentioned below include such a definition.

In the theory of value the first question concerns the meaning of value-terms and the status of goodness. As to meaning the main point is whether goodness is definable or not, and if so, how. As to status the main point is whether goodness is subjective or objective, relative or absolute. Various positions are possible. Recent emotive meaning theories e.g. that of A. J. Ayer, hold that "good" and other value-terms have only an emotive meaning, Intuitionists and non-naturalists often hold that goodness is an indefinable intrinsic (and therefore objective or absolute) property, e.g., Plato, G. E. Moore, W. D. Ross, J. Laird, Meinong, N. Hartman. Metaphysical and naturalistic moralists usually hold that goodness can be defined in metaphysical or in psychological terms, generally interpreting "x is good" to mean that a certain attitude is taken toward x by some mind or group of minds. For some of them value is objective or absolute in the sense of having the same locus for everyone, e.g., Aristotle in his definition of the good as that at which all things aim, (Ethics, bk. I). For others the locus of value varies from individual to individual or from group to group, i.e. different things will be good for different individuals or groups, e.g., Hobbes, Westermarck, William James, R. B. Perry.

In the Ethics these basic principles are applied to the solution of the question of human good. The good for man is an actualization, or active exercise, of those faculties distinctive of man, that is the faculties of the rational, as distinct from the vegetative and sensitive souls. But human excellence thus defined shows itself in two forms, In the habitual subordination of sensitive and appetitive tendencies to rational rule and principle, and in the exercise of reason in the search for and contemplation of truth. The former type of excellence is expressed in the moral virtues, the latter in the dianoetic or intellectual virtues. A memorable feature of Aristotle's treatment of the moral virtues is his theory that each of them may be regarded as a mean between excess and defect; courage, for example, is a mean between cowardice and rashness, liberality a mean between stinginess and prodigality. In the Politics Aristotle sets forth the importance of the political community as the source and sustainer of the typically human life. But for Aristotle the highest good for man is found not in the political life, nor in any other form of practical activity, but in theoretical inquiry and contemplation of truth. This alone brings complete and continuous happiness, because it is the activity of the highest part of man's complex nature, and of that part which is least dependent upon externals, viz. the intuitive reason, or nous. In the contemplation of the first principles of knowledge and being man participates in that activity of pure thought which constitutes the eternal perfection of the divine nature.

In the first edition of the Logische Untersuchungen phenomenology was defined (much as it had been by Hamilton and Lazarus) as descriptive analysis of subjective processes Erlebnisse. Thus its theme was unqualifiedly identified with what was commonly taken to be the central theme of psychology; the two disciplines were said to differ only in that psychology sets up causal or genetic laws to explain what phenomenology merely describes. Phenomenology was called "pure" so far as the phenomenologist distinguishes the subjective from the objective and refrains from looking into either the genesis of subjective phenomena or their relations to somatic and environmental circumstances. Husserl's "Prolegomena zur reinen Logik" published as the first part of the Logische Untersuchungen, had elaborated the concept of pure logic, a theoretical science independent of empirical knowledge and having a distinctive theme: the universal categorial forms exemplified in possible truths, possible facts, and their respective components. The fundamental concepts and laws of this science, Husserl maintained, are genuine only if they can be established by observing the matters to which they apply. Accordingly, to test the genuineness of logical theory, "wir wollen auf die 'Sachen selbst' zurückgehen": we will go, from our habitual empty understanding of this alleged science, back to a seeing of the logical forms themselves. But it is then the task of pure phenomenology to test the genuineness and range of this "seeing," to distinguish it from other ways of being conscious of the same or other matters. Thus, although pure phenomenology and pure logic are mutually independent disciplines with separate themes, phenomenological analysis is indispensible to the critical justification of logic. In like manner, Husserl maintained, it is necessary to the criticism of other alleged knowledge; while, in another way, its descriptions are prerequisite to explanatory psychology. However, when Husserl wrote the Logische Untersuchungen, he did not yet conceive phenomenological analysis as a method for dealing with metaphysical problems.

In the Frege-Russell derivation of arithmetic from logic (see the article Mathematics) necessity for the postulates of Peano is avoided. If based on the theory of types, however, this derivation requires some form of the axiom of infinity -- which may be regarded as a residuum of the Peano postulates.

Introjection: (Lat. intro. within + jacere, to throw) In Epistemology, theory of the knowledge process, that objects of knowledge are represented in consciousness by images. A name given by R. Avenarius (1843-1896) to the doctrine of perception which he rejected. The doctrine of representative perception. In psychology, the ascription to material objects of some of the properties of life. More specifically, in psycho-analysis, the act of absorbing other personalities into one's own, of assuming that external events are internal. Opposite of: projection. -- J.K.F.

Irregularity, (Theory of): In art as in nature all beauty is irregular (Renoir).- -- L.V.

ism ::: n. --> A doctrine or theory; especially, a wild or visionary theory.

isobar ::: n. --> A line connecting or marking places upon the surface of the earth where height of the barometer reduced to sea level is the same either at a given time, or for a certain period (mean height), as for a year; an isopiestic line.
The quality or state of being equal in weight, especially in atmospheric pressure. Also, the theory, method, or application of isobaric science.


isopathy ::: n. --> The system which undertakes to cure a disease by means of the virus of the same disease.
The theory of curing a diseased organ by eating the analogous organ of a healthy animal.
The doctrine that the power of therapeutics is equal to that of the causes of disease.


It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


Jefferson, Thomas: (1743-1826) Third president of the United States. He was the author of the Declaration of Independence, which remains as one of the monuments to his firm faith in democratic principles. His opposition to Hamiltonian centralization of power placed him at one extreme of the arc described by the pendulum of political theory that has swayed through the history of this country. He had firm faith in free speech and education and his life long efforts stand uppermost among those who struggled for tolerance and religious freedom. In addition to politics, he was keenly interested in the science and mathematics of his day. Cf. Writings of T. J., 10 vols. (N. Y. 1892-9), ed. P. L. Ford. -- L.E.D.

J. L. Coolidge, The Elements of Non-Euclidean Geometry, Oxford. 1909. Non-Naturalistic ethics: Any ethical theory which holds that ethical properties or relations are non-natural. See Non-natural properties, Intuitionism. -- W.K.F.

kantism ::: n. --> The doctrine or theory of Kant; the Kantian philosophy.

Kant-Laplace hypothesis: Theory of the origin of the solar system, formulated first by Kant (Natural History and Theory of the Heavens, 1755) and later by Laplace (Exposition of the System of the World, 1796). According to this theory the solar system evolved from a rotating mass of incandescent gas which by cooling and shrinking, and thus increasing its rate of spin, gradually flattened at its poles and threw off rings from its equator. These rings became the planets, which by the operation of the same laws developed their own satellites. While Laplace supposed the rotating nebula to have been the primordial stuff, Kant maintained that this was itself formed and put into rotation by gravitational action on the original atoms which through their impact with one another generated heat. -- A.C.B.

karma ::: n. --> One&

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.

kindergarten ::: n. --> A school for young children, conducted on the theory that education should be begun by gratifying and cultivating the normal aptitude for exercise, play, observation, imitation, and construction; -- a name given by Friedrich Froebel, a German educator, who introduced this method of training, in rooms opening on a garden.

Knowledge: (AS. cnawan, know) Relations known. Apprehended truth. Opposite of opinion. Certain knowledge is more than opinion, less than truth. Theory of knowledge, or epistemology (which see), is the systematic investigation and exposition of the principles of the possibility of knowledge. In epistemology: the relation between object and subject. See Epistemology.

Kosmos ::: 1. A Pythagorean term meaning the pattern or order that connects the universe throughout its many dimensions of physical, mental, and spiritual existence. 2. In Integral Theory, the sum total of the manifest universe when contrasted with Spirit as the unmanifest or Emptiness. When used alone, the sum total of the manifest and the unmanifest, including Spirit.

Ksanika-vada: (Skr.) The Buddhistic theory (vada) asserting that everything exists only momentarily (ksanika), hence changes continually. -- K.F.L.

lamarckism ::: n. --> The theory that structural variations, characteristic of species and genera, are produced in animals and plants by the direct influence of physical environments, and esp., in the case of animals, by effort, or by use or disuse of certain organs.

Law of Effect ::: Theory proposed by Thorndike stating that those responses that are followed by a positive consequence will be repeated more frequently than those that are not.

learned ::: imp. & p. p. --> of Learn ::: a. --> Of or pertaining to learning; possessing, or characterized by, learning, esp. scholastic learning; erudite; well-informed; as, a learned scholar, writer, or lawyer; a learned book; a learned theory.

Learning Theory ::: Based on the idea that changes in behavior result more from experience and less from our personality or how we think or feel about a situation.

Legal Philosophy: Deals with the philosophic principles of law and justice. The origin is to be found in ancient philosophy. The Greek Sophists criticized existing laws and customs by questioning their validity: All human rules are artificial, created by enactment or convention, as opposed to natural law, based on nature. The theory of a law of nature was further developed by Aristotle and the Stoics. According to the Stoics the natural law is based upon the eternal law of the universe; this itself is an outgrowth of universal reason, as man's mind is an offshoot of the latter. The idea of a law of nature as being innate in man was particularly stressed and popularized by Cicero who identified it with "right reason" and already contrasted it with written law that might be unjust or even tyrannical. Through Saint Augustine these ideas were transmitted to medieval philosophy and by Thomas Aquinas built into his philosophical system. Thomas considers the eternal law the reason existing in the divine mind and controlling the universe. Natural law, innate in man participates in that eternal law. A new impetus was given to Legal Philosophy by the Renaissance. Natural Jurisprudence, properly so-called, originated in the XVII. century. Hugo Grotius, Thomas Hobbes, Benedictus Spinoza, John Locke, Samuel Pufendorf were the most important representatives of that line of thought. Grotius, continuing the Scholastic tradition, particularly stressed the absoluteness of natural hw (it would exist even if God did not exist) and, following Jean Bodin, the sovereignty of the people. The idea of the social contract traced all political bodies back to a voluntary compact by which every individual gave up his right to self-government, or rather transferred it to the government, abandoning a state of nature which according to Hobbes must have been a state of perpetual war. The theory of the social compact more and more accepts the character of a "fiction" or of a regulative idea (Kant). In this sense the theory means that we ought to judge acts of government by their correspondence to the general will (Rousseau) and to the interests of the individuals who by transferring their rights to the commonwealth intended to establish their real liberty. Natural law by putting the emphasis on natural rights, takes on a revolutionary character. It played a part in shaping the bills of rights, the constitutions of the American colonies and of the Union, as well as of the French declaration of the rights of men and of citizens. Natural jurisprudence in the teachings of Christian Wolff and Thomasius undergoes a kind of petrification in the vain attempt to outline an elaborate system of natural law not only in the field of international or public law, but also in the detailed regulations of the law of property, of contract, etc. This sort of dogmatic approach towards the problems of law evoked the opposition of the Historic School (Gustav Hugo and Savigny) which stressed the natural growth of laws ind customs, originating from the mysterious "spirit of the people". On the other hand Immanuel Kant tried to overcome the old natural law by the idea of a "law of reason", meaning an a priori element in all existing or positive law. In his definition of law ("the ensemble of conditions according to which everyone's will may coexist with the will of every other in accordance with a general rule of liberty"), however, as in his legal philosophy in general, he still shares the attitude of the natural law doctrine, confusing positive law with the idea of just law. This is also true of Hegel whose panlogism seemed to lead in this very direction. Under the influence of epistemological positivism (Comte, Mill) in the later half of the nineteenth century, legal philosophy, especially in Germany, confined itself to a "general theory of law". Similarily John Austin in England considered philosophy of law concerned only with positive law, "as it necessarily is", not as it ought to be. Its main task was to analyze certain notions which pervade the science of law (Analytical Jurisprudence). In recent times the same tendency to reduce legal philosophy to logical or at least methodological tasks was further developed in attempting a pure science of law (Kelsen, Roguin). Owing to the influence of Darwinism and natural science in general the evolutionist and biological viewpoint was accepted in legal philosophy: comparative jurisprudence, sociology of law, the Freirecht movement in Germany, the study of the living law, "Realism" in American legal philosophy, all represent a tendency against rationalism. On the other hand there is a revival of older tendencies: Hegelianism, natural law -- especially in Catholic philosophy -- and Kantianism (beginning with Rudolf Stammler). From here other trends arose: the critical attitude leads to relativism (f.i. Gustav Radbruch); the antimetaphysical tendency towards positivism -- though different from epistemological positivism -- and to a pure theory of law. Different schools of recent philosophy have found their applications or repercussions in legal philosophy: Phenomenology, for example, tried to intuit the essences of legal institutions, thus coming back to a formalist position, not too far from the real meaning of analytical jurisprudence. Neo-positivism, though so far not yet explicitly applied to legal philosophy, seems to lead in the same direction. -- W.E.

Leibniz is best known in the history of philosophy as the author of the Monadology and the theory of the Pre-established Harmony both of which see.

Libertarianism: (Lat. libertas, freedom) Theory of the freedom of the will. See Free-Will. -- L.W.

Limiting Notion: The notion of the extreme applicability of an universal principle considered as a limit. Employed by Kant (1724-1804) in his Kritik der Reinen Vernunft, A 255, to indicate the theory that experience cannot attain to the noumenon. -- J.K.F.

lines ::: Relatively independent streams or capacities that proceed through levels of development. Howard Gardner’s theory of Multiple Intelligences is one example of the study of developmental lines. There is evidence for over a dozen developmental lines, including cognitive, moral, self-identity, aesthetic, kinesthetic, linguistic, musical, and mathematical. Integral Theory generally classifies these lines according to one of three types: cognitive lines (as studied by Jean Piaget, Robert Kegan, Kurt Fischer, etc.); selfrelated lines (e.g., morals, self-identity, needs, etc.); and capacities or talents (e.g., musical capacity, kinesthetic capacity, introspective capacity). Cognitive development is necessary but not sufficient for development in the self-related lines and appears to be necessary for most of the capacities.

Lipps, Theodor: (1851-1914) Eminent German philosopher and psychologist. The study of optical illusions led him to his theory of empathy. Starts with the presupposition that every aesthetic object represents a living being, and calls the psychic state which we experience when we project ourselves into the life of such an object, an empathy (Einfühlung) or "fellow-feeling". He applied this principle consistently to all the arts. The empathic act is not simply kinaesthetic inference but has exclusively objective reference. Being a peculiar source of knowledge about other egos, it is a blend of inference and intuition. Main works: Psychol. Studien, 1885; Grundzüge d. Logik, 1893; Die ethische Grundfragen, 1899; Aesthetik, 2 vols., 1903-06; Philos. u. Wirklichkeit, 1908; Psychol. Untersuch., 2 vols., 1907-12. -- H.H.

Localization, Cerebral: (Lat. locus, place) The supposed correlation of mental processes, sensory and motor, with definite areas of the brain. The theory of definite and exact brain localization has been largely disproven by recent physiological investigations of Franz, Lashley and others. -- L.W.

L. T. Hobhouse, The Theory of Knowledge, 1896.

Mantra ::: In fact, speech is creative. It creates forms of emotion, mental images and impulses of action. The ancient Vedic theory and practice extended this creative action of speech by the use of the Mantra. The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not originally constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally —the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.
   Ref: CWSA Vol. 18, Page: 30


Marx, Karl: Was born May 5, 1818 in Trier (Treves), Germany, and was educated at the Universities of Bonn and Berlin. He received the doctorate in philosophy at Berlin in 1841, writing on The Difference between the Democritean and Epicurean Natural Philosophy, which theme he treated from the Hegelian point of view. Marx early became a Left Hegelian, then a Feuerbachian. In 1842-43 he edited the "Rheinische Zeitung," a Cologne daily of radical tendencies. In 1844, in Paris, Marx, now calling himself a communist, became a leading spirit in radical groups and a close friend of Friedrich Engels (q.v.). In 1844 he wrote articles for the "Deutsch-Französische Jahrbücher," in 1845 the Theses on Feuerbach and, together with Engels, Die Heilige Familie. In 1846, another joint work with Engels and Moses Hess, Die Deutsche Ideologie was completed (not published until 1932). 1845-47, Marx wrote for various papers including "Deutsche Brüsseler Zeitung," "Westphälisches Dampfbot," "Gesellschaftsspiegel" (Elberfeld), "La Reforme" (Paris). In 1847 he wrote (in French) Misere de la Philosophie, a reply to Proudhon's Systeme des Contradictions: econotniques, ou, Philosophie de la Misere. In 1848 he wrote, jointly with Engels, the "Manifesto of the Communist Party", delivered his "Discourse on Free Trade" in Brussels and began work on the "Neue Rheinische Zeitung" which, however, was suppressed like its predecessor and also its successor, the "Neue Rheinische Revue" (1850). For the latter Marx wrote the essays later published in book form as Class Struggles in France. In 1851 Marx did articles on foreign affairs for the "New York Tribune", published The 18th Brumaire of Louis Bonaparte and the pamphlet "Enthülungen über den Kommunistenprozess in Köln." In 1859 Marx published Zur Kritik der politischen Okonomie, the foundation of "Das Kapital", in 1860, "Herr Vogt" and in 1867 the first volume of Das Kapital. In 1871 the "Manifesto of the General Council of the International Workingmen's Association on the Paris Commune," later published as The Civil War in France and as The Paris Commune was written. In 1873 there appeared a pamphlet against Bakunin and in 1875 the critical comment on the "Gotha Program." The publication of the second volume of Capital dates from 1885, two years after Marx's death, the third volume from 1894, both edited by Engels. The essay "Value Price and Profit" is also posthumous, edited by his daughter Eleanor Marx Aveling. The most extensive collection of Marx's work is to be found in the Marx-Engels Gesamtausgabe. It is said by the Marx-Engels-Lenin Institute (Moscow) that the as yet unpublished work of Marx, including materials of exceptional theoretical significance, is equal in bulk to the published work. Marx devoted a great deal of time to practical political activity and the labor movement, taking a leading role in the founding and subsequent guiding of the International Workingmen's Association, The First International. He lived the life of a political refugee in Paris, Brussels and finally London, where he remained for more than thirty years until he died March 14, 1883. He had seven children and at times experienced the severest want. Engels was a partial supporter of the Marx household for the better part of twenty years. Marx, together with Engels, was the founder of the school of philosophy known as dialectical materialism (q.v.). In the writings of Marx and Engels this position appears in a relatively general form. While statements are made within all fields of philosophy, there is no systematic elaboration of doctrine in such fields as ethics, aesthetics or epistemology, although a methodology and a basis are laid down. The fields developed in most detail by Marx, besides economic theory, are social and political philosophy (see Historical materialism, and entry, Dialectical materialism) and, together with Engels, logical and ontological aspects of materialist dialectics. -- J.M.S.

MATT RENTSCHLER ::: is a poet, arts scholar, Co-Director of the Integral Art Center, and Managing Editor of AQAL: Journal of Integral Theory and Practice. He lives in Tulsa, Oklahoma with his mate, Channon.

McDougall, William: (1871-1938) Formerly of Oxford and later of Harvard and Duke Universities, was the leading exponent of purposive or "hormic" (from Gr. horme, impulse) psychology. "Purposive psychology . . . asserts that active striving towards a goal is a fundamental category of psychology, and is a process of a type that cannot be mechanistically explained or resolved into mechanistic sequences." Psychologies of 1930, p. 4. In his epoch-making book, Introduction to Social Psychology (1908), McDougall developed a purposive theory of the human instincts designed to serve as an adequate psychological foundation for the social sciences. His social psychology listed among the primary instincts of man: flight, repulsion, curiosity, self-abasement, self-assertion and the parental instinct. McDougall's teleological theory is psychological rather than metaphysical, but he believed that the psychological fact of purpose was a genuine instance of teleologilcal causation. (Modern Materialism and Emergent Evolution, 1929.) He was also led by his psychological studies to adopt a metaphysical dualism and interactionism which he designated "animism." See Body and Mind, 1911. -- L.W.

Mean: In general, that which in some way mediates or occupies a middle position among various things or between two extremes. Hence (especially in the plural) that through which an end is attained; in mathematics the word is used for any one of various notions of average; in ethics it represents moderation, temperance, prudence, the middle way. In mathematics:   The arithmetic mean of two quantities is half their sum; the arithmetic mean of n quantities is the sum of the n quantities, divided by n. In the case of a function f(x) (say from real numbers to real numbers) the mean value of the function for the values x1, x2, . . . , xn of x is the arithmetic mean of f(x1), f(x2), . . . , f(xn). This notion is extended to the case of infinite sets of values of x by means of integration; thus the mean value of f(x) for values of x between a and b is ∫f(x)dx, with a and b as the limits of integration, divided by the difference between a and b.   The geometric mean of or between, or the mean proportional between, two quantities is the (positive) square root of their product. Thus if b is the geometric mean between a and c, c is as many times greater (or less) than b as b is than a. The geometric mean of n quantities is the nth root of their product.   The harmonic mean of two quantities is defined as the reciprocal of the arithmetic mean of their reciprocals. Hence the harmonic mean of a and b is 2ab/(a + b).   The weighted mean or weighted average of a set of n quantities, each of which is associated with a certain number as weight, is obtained by multiplying each quantity by the associated weight, adding these products together, and then dividing by the sum of the weights. As under A, this may be extended to the case of an infinite set of quantities by means of integration. (The weights have the role of estimates of relative importance of the various quantities, and if all the weights are equal the weighted mean reduces to the simple arithmetic mean.)   In statistics, given a population (i.e., an aggregate of observed or observable quantities) and a variable x having the population as its range, we have:     The mean value of x is the weighted mean of the values of x, with the probability (frequency ratio) of each value taken as its weight. In the case of a finite population this is the same as the simple arithmetic mean of the population, provided that, in calculating the arithmetic mean, each value of x is counted as many times over as it occurs in the set of observations constituting the population.     In like manner, the mean value of a function f(x) of x is the weighted mean of the values of f(x), where the probability of each value of x is taken as the weight of the corresponding value of f(x).     The mode of the population is the most probable (most frequent) value of x, provided there is one such.     The median of the population is so chosen that the probability that x be less than the median (or the probability that x be greater than the median) is ½ (or as near ½ as possible). In the case of a finite population, if the values of x are arranged in order of magnitude     --repeating any one value of x as many times over as it occurs in the set of observations constituting the population     --then the middle term of this series, or the arithmetic mean of the two middle terms, is the median.     --A.C. In cosmology, the fundamental means (arithmetic, geometric, and harmonic) were used by the Greeks in describing or actualizing the process of becoming in nature. The Pythagoreans and the Platonists in particular made considerable use of these means (see the Philebus and the Timaeus more especially). These ratios are among the basic elements used by Plato in his doctrine of the mixtures. With the appearance of the qualitative physics of Aristotle, the means lost their cosmological importance and were thereafter used chiefly in mathematics. The modern mathematical theories of the universe make use of the whole range of means analyzed by the calculus of probability, the theory of errors, the calculus of variations, and the statistical methods. In ethics, the 'Doctrine of the Mean' is the moral theory of moderation, the development of the virtues, the determination of the wise course in action, the practice of temperance and prudence, the choice of the middle way between extreme or conflicting decisions. It has been developed principally by the Chinese, the Indians and the Greeks; it was used with caution by the Christian moralists on account of their rigorous application of the moral law.   In Chinese philosophy, the Doctrine of the Mean or of the Middle Way (the Chung Yung, literally 'Equilibrium and Harmony') involves the absence of immoderate pleasure, anger, sorrow or joy, and a conscious state in which those feelings have been stirred and act in their proper degree. This doctrine has been developed by Tzu Shu (V. C. B.C.), a grandson of Confucius who had already described the virtues of the 'superior man' according to his aphorism "Perfect is the virtue which is according to the mean". In matters of action, the superior man stands erect in the middle and strives to follow a course which does not incline on either side.   In Buddhist philosophy, the System of the Middle Way or Madhyamaka is ascribed more particularly to Nagarjuna (II c. A.D.). The Buddha had given his revelation as a mean or middle way, because he repudiated the two extremes of an exaggerated ascetlsm and of an easy secular life. This principle is also applied to knowledge and action in general, with the purpose of striking a happy medium between contradictory judgments and motives. The final objective is the realization of the nirvana or the complete absence of desire by the gradual destruction of feelings and thoughts. But while orthodox Buddhism teaches the unreality of the individual (who is merely a mass of causes and effects following one another in unbroken succession), the Madhyamaka denies also the existence of these causes and effects in themselves. For this system, "Everything is void", with the legitimate conclusion that "Absolute truth is silence". Thus the perfect mean is realized.   In Greek Ethics, the doctrine of the Right (Mean has been developed by Plato (Philebus) and Aristotle (Nic. Ethics II. 6-8) principally, on the Pythagorean analogy between the sound mind, the healthy body and the tuned string, which has inspired most of the Greek Moralists. Though it is known as the "Aristotelian Principle of the Mean", it is essentially a Platonic doctrine which is preformed in the Republic and the Statesman and expounded in the Philebus, where we are told that all good things in life belong to the class of the mixed (26 D). This doctrine states that in the application of intelligence to any kind of activity, the supreme wisdom is to know just where to stop, and to stop just there and nowhere else. Hence, the "right-mean" does not concern the quantitative measurement of magnitudes, but simply the qualitative comparison of values with respect to a standard which is the appropriate (prepon), the seasonable (kairos), the morally necessary (deon), or generally the moderate (metrion). The difference between these two kinds of metretics (metretike) is that the former is extrinsic and relative, while the latter is intrinsic and absolute. This explains the Platonic division of the sciences into two classes: those involving reference to relative quantities (mathematical or natural), and those requiring absolute values (ethics and aesthetics). The Aristotelian analysis of the "right mean" considers moral goodness as a fixed and habitual proportion in our appetitions and tempers, which can be reached by training them until they exhibit just the balance required by the right rule. This process of becoming good develops certain habits of virtues consisting in reasonable moderation where both excess and defect are avoided: the virtue of temperance (sophrosyne) is a typical example. In this sense, virtue occupies a middle position between extremes, and is said to be a mean; but it is not a static notion, as it leads to the development of a stable being, when man learns not to over-reach himself. This qualitative conception of the mean involves an adaptation of the agent, his conduct and his environment, similar to the harmony displayed in a work of art. Hence the aesthetic aspect of virtue, which is often overstressed by ancient and neo-pagan writers, at the expense of morality proper.   The ethical idea of the mean, stripped of the qualifications added to it by its Christian interpreters, has influenced many positivistic systems of ethics, and especially pragmatism and behaviourism (e.g., A. Huxley's rule of Balanced Excesses). It is maintained that it is also involved in the dialectical systems, such as Hegelianism, where it would have an application in the whole dialectical process as such: thus, it would correspond to the synthetic phase which blends together the thesis and the antithesis by the meeting of the opposites. --T.G. Mean, Doctrine of the: In Aristotle's ethics, the doctrine that each of the moral virtues is an intermediate state between extremes of excess and defect. -- O.R.M.

mechanical ::: a. --> Pertaining to, governed by, or in accordance with, mechanics, or the laws of motion; pertaining to the quantitative relations of force and matter, as distinguished from mental, vital, chemical, etc.; as, mechanical principles; a mechanical theory; mechanical deposits.
Of or pertaining to a machine or to machinery or tools; made or formed by a machine or with tools; as, mechanical precision; mechanical products.


mechanician ::: n. --> One skilled in the theory or construction of machines; a machinist.

Mechanism: (Gr. mechane, machine) Theory that all phenomena are totally explicable on mechanical principles. The view that all phenomena is the result of matter in motion and can be explained by its law. Theory of total explanation by efficient, as opposed to final, cause (q.v.). Doctrine that nature, like a machine, is a whole whose single function is served automatically by its parts. In cosmology, first advanced by Leucippus and Democritus (460 B.C.-370 B.C.) as the view that nature is explicable on the basis of atoms in motion and the void. Held by Galileo (1564-1641) and others in the seventeenth century as the rnechanical philosophy. For Descartes (1596-1650), the essence of matter is extension, and all physical phenomena are explicable by mechanical laws. For Kant (1724-1804), the necessity in time of all occurrence in accordance with causality as a law of nature. In biology, theory that organisms are totally explicable on mechanical principles. Opposite of: vitalism (q.v.). In psychology, applied to associational psychology, and in psychoanalysis to the unconscious direction of a mental process. In general, the view that nature consists merely of material in motion, and that it operates automatically. Opposite of: all forms of super-naturalism. See also Materialism, Atomism. -- J.K.F.

Meinong, Alexius: (1853-1921) Was originally a disciple of Brentano, who however emphatically rejected many of Meinong's later contentions. He claimed to have discovered a new a priori science, the "theory of objects" (to be distinguished from metaphysics which is an empirical science concerning reality, but was never worked out by Meinong). Anything "intended" by thought is an "object". Objects may either "exist" (such as physical objects) or "subsist" (such as facts which Meinong unfortunately termed "objectives", or mathematical entities), they may either be possible or impossible and they may belong either to a lower or to a higher level (such as "relations" and "complexions", "founded" on their simple terms or elements). In the "theory of objects," the existence of objects is abstracted from (or as Husserl later said it may be "bracketed") and their essence alone has to be considered. Objects are apprehended either by self-evident judgments or by "assumptions", that is, by "imaginary judgments". In the field of emotions there is an analogous division since there are also "imaginary" emotions (such as those of the spectator in a tragedy). Much of Meinong's work was of a psychological rather than of a metaphysical or epistemological character. -- H.G.

Mentalism: Metaphysical theory of the exclusive reality of individual minds and their subjective states. The term is applied to the individualistic idealism of Berkeley and Leibniz rather than to the absolutistic Idealism of Hegel and his followers. -- L.W.

Metamathematics: See Proof theory, and Syntax, logical. Metaphor: Rhetorical figure transposing a term from its original concept to another and similar one. In its origin, all language was metaphoric; so was poetry. Metaphor is a short fable (Vico). -- L.V.

metaphysics ::: Traditionally, metaphysics is the branch of philosophy that deals with issues of ontology (what is being or reality?) and epistemology (how do we know it?). In Integral Theory, any assertion without injunctions is considered metaphysics, or a meaningless assertion (i.e., postulating a referent for which there is no means of verification). The term is also used in its traditional sense given the lack of alternatives.

methodist ::: n. --> One who observes method.
One of an ancient school of physicians who rejected observation and founded their practice on reasoning and theory.
One of a sect of Christians, the outgrowth of a small association called the "Holy Club," formed at Oxford University, A.D. 1729, of which the most conspicuous members were John Wesley and his brother Charles; -- originally so called from the methodical strictness of members of the club in all religious duties.


Methodology: The systematic analysis and organization of the rational and experimental principles and processes which must guide a scientific inquiry, or which constitute the structure of the special sciences more particularly. Methodology, which is also called scientific method, and more seldom methodeutic, refers not only to the whole of a constituted science, but also to individual problems or groups of problems within a science. As such it is usually considered as a branch of logic; in fact, it is the application of the principles and processes of logic to the special objects of the various sciences; while science in general is accounted for by the combination of deduction and induction as such. Thus, methodology is a generic term exemplified in the specific method of each science. Hence its full significance can be understood only by analyzing the structure of the special sciences. In determining that structure, one must consider the proper object of the special science, the manner in which it develops, the type of statements or generalizations it involves, its philosophical foundations or assumptions, and its relation with the other sciences, and eventually its applications. The last two points mentioned are particularly important: methods of education, for example, will vary considerably according to their inspiration and aim. Because of the differences between the objects of the various sciences, they reveal the following principal methodological patterns, which are not necessarily exclusive of one another, and which are used sometimes in partial combination. It may be added that their choice and combination depend also in a large degree on psychological motives. In the last resort, methodology results from the adjustment of our mental powers to the love and pursuit of truth. There are various rational methods used by the speculative sciences, including theology which adds certain qualifications to their use. More especially, philosophy has inspired the following procedures:   The Soctattc method of analysis by questioning and dividing until the essences are reached;   the synthetic method developed by Plato, Aristotle and the Medieval thinkers, which involves a demonstrative exposition of the causal relation between thought and being;   the ascetic method of intellectual and moral purification leading to an illumination of the mind, as proposed by Plotinus, Augustine and the mystics;   the psychological method of inquiry into the origin of ideas, which was used by Descartes and his followers, and also by the British empiricists;   the critical or transcendental method, as used by Kant, and involving an analysis of the conditions and limits of knowledge;   the dialectical method proceeding by thesis, antithesis and synthesis, which is promoted by Hegelianlsm and Dialectical Materialism;   the intuitive method, as used by Bergson, which involves the immediate perception of reality, by a blending of consciousness with the process of change;   the reflexive method of metaphysical introspection aiming at the development of the immanent realities and values leading man to God;   the eclectic method (historical-critical) of purposive and effective selection as proposed by Cicero, Suarez and Cousin; and   the positivistic method of Comte, Spencer and the logical empiricists, which attempts to apply to philosophy the strict procedures of the positive sciences. The axiomatic or hypothetico-deductive method as used by the theoretical and especially the mathematical sciences. It involves such problems as the selection, independence and simplification of primitive terms and axioms, the formalization of definitions and proofs, the consistency and completeness of the constructed theory, and the final interpretation. The nomological or inductive method as used by the experimental sciences, aims at the discovery of regularities between phenomena and their relevant laws. It involves the critical and careful application of the various steps of induction: observation and analytical classification; selection of similarities; hypothesis of cause or law; verification by the experimental canons; deduction, demonstration and explanation; systematic organization of results; statement of laws and construction of the relevant theory. The descriptive method as used by the natural and social sciences, involves observational, classificatory and statistical procedures (see art. on statistics) and their interpretation. The historical method as used by the sciences dealing with the past, involves the collation, selection, classification and interpretation of archeological facts and exhibits, records, documents, archives, reports and testimonies. The psychological method, as used by all the sciences dealing with human behaviour and development. It involves not only introspective analysis, but also experimental procedures, such as those referring to the relations between stimuli and sensations, to the accuracy of perceptions (specific measurements of intensity), to gradation (least noticeable differences), to error methods (average error in right and wrong cases), and to physiological and educational processes.

microbian ::: a. --> Of, pertaining to, or caused by, microbes; as, the microbian theory; a microbian disease.

Mind-body relation: Relation obtaining between the individual mind and its body. Theories of the mind-body relation are monistic or dualistic according as they identify or separate the mind and the body. Monistic theories include: the theory of mind as bodily function, advanced by Aristotle and adhered to by thinkers as divergent as Hobbes, Hegel, and the Behaviorists, the theory of body as mental appearance held by Berkeley, Leibniz, Schopenhauer and certain other idealists, the two-aspect theory of Spinoza and of recent neutral monism which considers mind and body as manifestations of a third reality which is neither mental nor bodily. The principal dualistic theories are: two sided interacti'onism of Descartes, Locke, James and others. See Interactionism. psycho-physical parallelism. See Parallelism, Psycho-physical. Epephenomenalism. See Epephenomenalism.

Mind-Dust Theory: Theory that individual minds result from the combination of particles of mind which have always existed in association with material atoms. The rival theory is emergent evolution which assumes that mind is a novel emergent in the process of biological evolution. -- L.W.

Mind-Stuff Theory: Theory that individual minds are constituted of psychic particles analogous to physical atoms. Differs from mind-dust theory in its emphasis on the constitution rather than the genesis of mind. See Mind-Dust Theory. -- L.W.

Mo che: Neo-Mohists, followers of Mo Tzu in the third century B.C., probably organized as a religious or fraternal order, who continued the utilitarian humanism of Mo Tzu wrote the Mo Ching (Mohist Canons) which now form part of Mo Tzu; developed the seven methods of argumentation, namely, the methods of possibility, hypothesis, imitation, comparison, parallel, analogy, and induction; discovered the "method of agreement," which includes "identity, generic relationship, co-existence, and partial resemblance," the "method of difference," which includes "duality, absence of generic relationship, separateness, and dissimilarity," and the "joint method of differences and similarities;" refuted the Sophists (pien che) theory of distinction of quality and substance; and became the outstanding logical school in Chinese philosophy. -- W.T.C.

Modern Period. In the 17th century the move towards scientific materialism was tempered by a general reliance on Christian or liberal theism (Galileo, Bacon, Descartes, Hobbes, Gassendi, Toland, Hartley, Priestley, Boyle, Newton). The principle of gravitation was regarded by Newton, Boyle, and others, as an indication of the incompleteness of the mechanistic and materialistic account of the World, and as a direct proof of the existence of God. For Newton Space was the "divine sensorium". The road to pure modern idealism was laid by the epistemological idealism (epistemological subjectivism) of Campanella and Descartes. The theoretical basis of Descartes' system was God, upon whose moral perfection reliance must be placed ("God will not deceive us") to insure the reality of the physical world. Spinoza's impersonalistic pantheism is idealistic to the extent that space or extension (with modes of Body and Motion) is merely one of the infinity of attributes of Being. Leibniz founded pure modern idealism by his doctrine of the immateriality and self-active character of metaphysical individual substances (monads, souls), whose source and ground is God. Locke, a theist, gave chief impetus to the modern theory of the purely subjective character of ideas. The founder of pure objective idealism in Europe was Berkeley, who shares with Leibniz the creation of European immaterialism. According to him perception is due to the direct action of God on finite persons or souls. Nature consists of (a) the totality of percepts and their order, (b) the activity and thought of God. Hume later an implicit Naturalist, earlier subscribed ambiguously to pure idealistic phenomenalism or scepticism. Kant's epistemological, logical idealism (Transcendental or Critical Idealism) inspired the systems of pure speculative idealism of the 19th century. Knowledge, he held, is essentially logical and relational, a product of the synthetic activity of the logical self-consciousness. He also taught the ideality of space and time. Theism, logically undemonstrable, remains the choice of pure speculative reason, although beyond the province of science. It is also a practical implication of the moral life. In the Critique of Judgment Kant, marshalled facts from natural beauty and the apparent teleological character of the physical and biological world, to leave a stronger hint in favor of the theistic hypothesis. His suggestion thit reality, as well as Mind, is organic in character is reflected in the idealistic pantheisms of his followers: Fichte (abstract personalism or "Subjective Idealism"), Schellmg (aesthetic idealism, theism, "Objective Idealism"), Hegel (Absolute or logical Idealism), Schopenhauer (voluntaristic idealism), Schleiermacher (spiritual pantheism), Lotze ("Teleological Idealism"). 19th century French thought was grounder in the psychological idealism of Condillac and the voluntaristic personalism of Biran. Throughout the century it was essentially "spiritualistic" or personalistic (Cousin, Renouvier, Ravaisson, Boutroux, Lachelier, Bergson). British thought after Hume was largely theistic (A. Smith, Paley, J. S. Mill, Reid, Hamilton). In the latter 19th century, inspired largely by Kant and his metaphysical followers, it leaned heavily towards semi-monistic personalism (E. Caird, Green, Webb, Pringle-Pattison) or impersonalistic monism (Bradley, Bosanquet). Recently a more pluralistic personalism has developed (F. C. S. Schiller, A. E. Taylor, McTaggart, Ward, Sorley). Recent American idealism is represented by McCosh, Howison, Bowne, Royce, Wm. James (before 1904), Baldwin. German idealists of the past century include Fechner, Krause, von Hartmann, H. Cohen, Natorp, Windelband, Rickert, Dilthey, Brentano, Eucken. In Italy idealism is represented by Croce and Gentile, in Spain, by Unamuno and Ortega e Gasset; in Russia, by Lossky, in Sweden, by Boström; in Argentina, by Aznar. (For other representatives of recent or contemporary personalism, see Personalism.) -- W.L.

Monadology: (also Monadism) The doctrine of monads, the theory that the universe is a composite of elementary units. A monad may also be a metaphysical unit. The notion of monad can be found in Pythagoras, Ecphantus, Aristotle, Euclid, Augustine, et al. Plato refers to his ideas as monads. Nicolaus Cusanus regards individual things as units which mirror the world. Giordano Bruno seems to have been the first to have used the term in its modern connotation. God is called monas monadum; each monad, combining matter and form, is both corporeal and spiritual, a microcosm of the whole. But the real founder of monadology is Leibniz. To him, the monads are the real atoms of nature, the elements of things. The monad is a simple substance, completely different from a material atom. It has neither extension, nor shape, nor divisibility. Nor is it perishable. Monads begin to exist or cease to exist by a decree of God. They are distinguished from one another in character, they "have no windows" through which anything can enter in or go out, that is, the substance of the monad must be conceived as force, as that which contains in itself the principle of its changes. The universe is the aggregate, the ideal bond of the monads, constituting a harmonious unity, pre-established by God who is the highest in the hierarchy of monads. This bond of all things to each, enables every simple substance to have relations which express all the others, every monad being a perpetual living mirror of the universe. The simple substance or monad, therefore, contains a plurality of modifications and relations even though it has no parts but is unity. The highest monad, God, appears to be hoth the creator and the unified totality and harmony of self-active and self-subsistent monnds. -- J.M.

monadology ::: n. --> The doctrine or theory of monads.

monodynamism ::: n. --> The theory that the various forms of activity in nature are manifestations of the same force.

monogenism ::: n. --> The theory or doctrine that the human races have a common origin, or constitute a single species.

monological ::: A descriptor of any approach where an individual conducts a “monologue” with an object and apprehends their immediate experience of that object, usually without acknowledging or recognizing cultural embeddedness and intersubjectivity. Monological approaches, in themselves, are sometimes referred to as subscribing to the “myth of the given,” “the philosophy of the subject,” “the philosophy of consciousness,” or what Integral Theory would describe as the belief that the contents of the Upper-Left quadrant are given without being intertwined in the remaining three quadrants. Monological approaches are typically associated with phenomenology, empiricism, meditation, all experiential exercises and therapies, etc.

Moods of the syllogism: See figure (syllogistic), and logic, formal, § 5. Moore, George Edward: (1873-) One of the leading English realists. Professor of Mental Philosophy and Logic at Cambridge. Editor of "Mind." He has been a vigorous opponent of the idealistic tradition in metaphysics, epistemology and in ethics. His best known works are: Principia Ethica, and Philosophical Studies. Belief in external things having the properties they are normally experienced to have. Founder of neo-realistic theory of epistemological monism. See Neo-Realism. -- L.E.D.

Multiple Inherence, Theory of: The view that qualities, secondary qualities in particular can inhere in a triadic or multiple relationship. (Broad.) -- H.H.

Nascent: A term applied to a thing or a state of mind at an early stage of its development when it is as yet scarcely recognizable. See Nascency. The term, as applied by H. Spencer (Psychology, § 195) to psychological states, foreshadowed the later theory of the subconscious. See Subconscious; Latency. -- L.W.

Nativism: Theory that mind has elements of knowledge not derived from sensation. Similar to the common sense theory of T. Reid (1710-1796) and the Scotch School. Introduced as a term by Helmholtz (1821-1894) for the doctrine that there are inherited items in human knowledge which are, therefore, in each and every individual independently of his experience. The doctrine of innate ideas. Opposed to: radical empiricism. See Transcendentalism. -- J.K.F.

Natural Realism: In epistemology, the doctrine that sensation and perception can be relied upon to give indubitable evidence of the real existence of the external world. Theory that realism is part of the inherent common sense of mankind. First advanced by T. Reid (1710-1796) and held by his followers of the Scotch school. Also known as the comrnon-sense philosophy. See Realism. -- J.K.F.

Natural Selection: This is the corner stone of the evolutionary hypothesis of Charles Darwin. He found great variation in and among types as a result of his extensive biological investigations and accounted for the modifications, not bvysome act of special creation or supernatural intervention, but by the descent, generation after generation, of modified species selected to survive and reproduce the more useful and the more successfully adapted to the environmental struggle for existence. He elaborated a corollary to this general theory in his idea of sexual selection. See Evolutionism, Charles Darwin, Herbert Spencer. -- L.E.D.

Natural Theology: In general, natural theology is a term used to distinguish any theology based upon the fundamental premise of the ability of man to construct his theory of God and of the world out of the framework of his own reason and of reasonable probability from the so-called "revealed theology" which presupposes that God and divine purposes are not open to unaided human understanding but rest upon a supernatural and not wholly understandable basis. See Deism; Renaissance. During the 17th and 18th centuries there were attempts to set up a "natural religion" to which men might easily give their assent and to offset the extravagant claims of the supernaturalists and their harsh charges against doubters. The classical attempt to make out a case for the sweet reasonableness of a divine purpose at work in the world of nature was given by Paley in his Natural Theology (1802). Traditional Catholicism, especially that of the late middle Ages developed a kind of natural theology based upon the metaphysics of Aristotle. Descartes, Spinoza and Leibniz developed a more definite type of natural theology in their several constructions of what now may well be called philosophical theology wherein reason is made the guide. Natural theology has raised its head in recent times in attempts to combat the extravagant declarations of theologians of human pessimism. The term, however, is unfortunate because it is being widely acknowledged that so-called "revealed theology" is natural (recent psychological and social studies) and that natural theology need not deny to reason its possible character as the bearer of an immanent divine revelation. -- V.F.

naturist ::: n. --> One who believes in, or conforms to, the theory of naturism.

Necessitarianism: (Lat. necessitas, necessity) Theory that every event in the universe is determined by logical or causal necessity. The theory excludes both physical indeterminacy (chance) and psychical indeterminacy (freedom). Necessitarianism, as a theory of cosmic necessity, becomes in its special application to the human will, determinism. See Determinism. -- LW.

neptunist ::: n. --> One who adopts the neptunian theory.

Neutral Monism: Theory of American New Realism, derived from W. James essay "Does Consciousness Exist?", Journal of Philosophy, 1904, which reduces the mental as well as physical to relations among neutral entities (i.e. entities which are in themselves neither mental nor physical). The theory is qualitatively monistic in its admission of only one kind of ultimate reality viz. neutral or subsistent entities but is numerically pluralistic in acknowledging a multiplicity of independent reals. -- L.W,

New Academy: Name commonly given to what is also called the Third Academy, started by Carneades (214-129 B.C.) who substituted a theory of probability for the principle of doubt which had been introduced into Plato's School by Arcesilaus, the originator of the Second or Middle Academy. The Academy later veered toward eclecticism and eventually was merged with Neo-Platonism. -- J.J.R.

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

Nitya-vada: (Skr.) The Vedantic (q.v.) theory (vada) which asserts that reality is eternal (nitya), change being unreal. -- K.F.L.

N. K. Smith, Prolegomena to an Idealist Theory of Knowledge, 1924.

Nominalism: (Lat. nominalis, belonging to a name) In scholastic philosophy, the theory that abstract or general terms, or universals, represent no objective real existents, but are mere words or names, mere vocal utterances, "flatus vocis". Reality is admitted only to actual physical particulars. Universals exist only post res. Opposite of Realism (q.v.) which maintains that universals exist ante res. First suggested by Boethius in his 6th century Latin translation of the Introduction to the Categories (of Aristotle) by Porphyry (A.D. 233-304). Porphyry had raised the question of how Aristotle was to be interpreted on this score, and had decided the question in favor of what was later called nominalism. The doctrine did not receive any prominence until applied to the Sacrament of the Eucharist by Berengar in the 11th century. Berengar was the first scholastic to insist upon the evidence of his senses when examining the nature of the Eucharist. Shortly after, Roscellinus, who had broadened the doctrine to the denial of the reality of all universals and the assertion of the sole reality of physical particulars, was forced by the Council of Soissons to recant. Thereafter, despite Abelard's unsuccessful attempt to reconcile the doctrine with realism by finding a half-way position between the two, nominalism was not again explicitly held until William of Occam (1280-1349) revived it and attempted to defend it within the limits allowed by Church dogma. In the first frankly nominalistic system Occam distinguished between the real and the grammatical meanings of terms or universal. He assigned a real status to universals in the mind, and thus was the first to see that nominalism can have a subjective as well as an objective aspect. He maintained that to our intellects, however, everything real must be some particular individual thing. After Occam, nominalism as an explicitly held doctrine disappeared until recently, when it has been restated in certain branches of Logical Positivism. -- J.K.F.

Non-centre theory: Ascribes the unity of mind to the fact a number of contemporary mental events are directly interrelated in certain characteristic ways. (Broad). -- H .H.

Noology: (Gr. nous, Mind; logos, Science) A term variously used, but without common acceptance, for the science of mind or of its noetic function. According to several 17th century German writers (Colovius, Mejerus, Wagnerus, Zeidlerus) it is the science of the first principles of knowledge. Crusius identified it with psychology. According to Kant it is the rationalistic theory of innate ideas. For Bentham "noological" is a synonym of logical. Noology is the field of mental science in which the will does not function in the production of mental events, that branch of psychology concerned with the field of purely mental change. For Hamilton it is the science of the noetic, i.e. the function and content of intellectual intuition or pure reason. Eucken distinguished noological method from the psychological and cosmological. Its object is the Spiritual Life, i.e. the source of Reality, and the self-contained goal in which man participates. For H. Gomperz it is the science that mediates between logic and psychology. -- W.L.

Objective idealism: A name for that philosophy which is based on the theory that both the subject and the object of knowledge are equally real and equally manifestations of the absolute or ideal. Earlier employed to describe Schelling's philosophy. Used independently by Charles S. Peirce (1839-1914) and A. N. Whitehead (1861-) to describe their varieties of realism. Subjective idealism supposes the world to consist of exemplifications of universals which have their being in the mind. Objective idealism supposes the world to consist of exemplifications of universals which have their being independent of the mind. -- J.K.F.

Objective Relativism: Epistemological theory which ascribes real objectivity to all perspectives and appearances of an object of perception. (See A. E. Murphy, "Objective Relativism in Dewey and Whitehead," Philosophical Review, Vol. XXXVI, 1927.) -- L.W.

OBVIOUSLY we must leave far behind us the current theory of Karma and its shallow attempt to justify the ways of the Cosmic Spirit by forcing on them a crude identity with the summary notions of law and justice, the crude and often savagely primitive methods of reward and punishment, lure and deterrent dear to the surface human mind. There is here a more authentic and spiritual truth at the base of Nature’s action and a far less mechanically calculable movement. Here is no rigid and narrow ethical law bound down to a petty human significance, no teaching of a child soul by a mixed system of blows and lollipops, no unprofitable wheel of a brutal cosmic justice automatically moved in the traces of man’s ignorant judgments and earthy desires and instincts. Life and rebirth do not follow these artificial constructions, but a movement spiritual and intimate to the deepest intention of Nature. A cosmic Will and Wisdom observant of the ascending march of the soul’s consciousness and experience as it emerges out of subconscient Matter and climbs to its own luminous divinity fixes the norm and constantly enlarges the lines of the law—or, let us say, since law is a too mechanical conception, — the truth of Karma.
   Ref: CWSA Vol. 20, 13 Page: 128, 427


Occasionalism: A theory of knowledge and of voluntary control of action, in which mind and matter are non-interactive but events in one realm occur in correspondence with events in the other realm. Thus, God sees to it that an idea of noise occurs in a mind on the occasion of the occurrence of a physical noise, or, He makes a physical event happen when a mind wishes it. See Psycho-Physical Parallelism. -- V.J.B.

On the question as to what acts are right or to be done ethical theories fall into two groups (1) Axiological theories seek to determine what is right entirely by reference to the goodness or value of something, thus miking the theory of obligation dependent on the theorv of value. For a philosopher like Martineau it is the comparative goodness of its motive that determines which act is right. For a teleologist it is the comparative amount of good which it brings or probably will bring into being that determines which act is right -- the egoistic teleologist holding that the right act is the act which is most conducive to the good of the agent (some Sophists, Epicurus, Hobbes), and the universalistic teleologist holding that the right act is the act which is most conducive to the good of the world as a whole (see Utilitarianism). (2) On deontological theories see Deontological ethics and Intuitionism.

Optimal Level of Arousal ::: Theory arguing that humans are driven to increase or decrease arousal to produce a comfortable level that is not over- nor under stimulating.

ovulist ::: n. --> A believer in the theory (called encasement theory), current during the last century, that the egg was the real animal germ, and that at the time of fecundation the spermatozoa simply gave the impetus which caused the unfolding of the egg, in which all generations were inclosed one within the other. Also called ovist.

pancayat (Panchayat, Panchayet) [Hind.] ::: [a village council consisting in theory of five persons].

Panlogism: (Gr. pan, all + logos, word) The doctrine that the world is the actualization of Mind or Logos. Term applied to Hegel's theory of Reality. See Hegel. -- L.W.

Panpsychism: (Gr pan, all, psyche, soul) A form of metaphysical idealism, of which Leibniz's theory of monads is the classical example, according to which the whole of nature consists of psychic centers similar to the human mind. -- L.W.

panspermist ::: n. --> A believer in panspermy; one who rejects the theory of spontaneous generation; a biogenist.

pantagruelism ::: n. --> The theory or practice of the medical profession; -- used in burlesque or ridicule.
An assumption of buffoonery to cover some serious purpose.


pantisocratist ::: n. --> One who favors or supports the theory of a pantisocracy.

Paracelsus, Theophrastus Bombast: (1493-1541) Of Hohenheim, was a physician who endeavored to use philosophy as one of the "pillars" of medical science. His philosophy is a weird combination of Neo-Platonism, experimentalism, and superstitious magic. He rejected much of the traditional theory of Galen and the Arab physicians. His works (Labyrinthus, Opus paramirum, Die grosse Wundarznei, De natura rerum) were written in Swiss-German, translated into Latin by his followers, recent investigators make no attempt to distinguish his personal thought from that of his school. Thorndyke, L., Hist. of Magic and Experimental Science (N. Y., 1941), V, 615-651. -- V.J.B.

paradigm ::: From Thomas Kuhn, who used the term to refer to a social practice, injunction, or methodology. Many people, however, use paradigm more loosely to refer to a theory or worldview. Integral Theory uses the term in Kuhn’s original sense. See methodology.

Parinama-vada: (Skr.) Theory of evolution expounded by the Sankhya (q.v.), according to which the disturbed equilibrium between two primary substances (prakrti and purusa) is responsible for change. -- K.F.L.

paternalism ::: n. --> The theory or practice of paternal government. See Paternal government, under Paternal.

Paul Bernays, A system of axiomatic set theory, The Journal of Symbolic Logic, vol. 2 (1937), pp. 65-77, and vol. 6 (1941), pp. 1-17.

P. E. B. Jourdain, Tales with philosophical morals, The Open Court, vol 27 (1913), pp. 310-315. Parallelism: (philosophiol) A doctrine advanced to explain the relation between mind and body according to which mental processes vary concomitantly with simultineous physiological processes. This general description is applicable to all forms of the theory More strictly it assumes that for every mental change there exists a correlated neural change, and it denies any causal relation between the series of conscious processes and the series of processes of the nervous system, acknowledging, however, causation within each series. It was designed to obviate the difficulties encountered by the diverse interaction theories Moreover, no form of parallelism admits the existence of a spiritual substance of a substantial soul. Some regard consciousness as the only reality, the soul which is but an actuality, as the sum of psychic acts whose unity consists in their coherence. Others accept the teaching of the fundamental identity of mind and body, regarding the two corresponding series of psychical and physical processes as aspects of an unknown series of real processes. Thus mind and body are but appearances of a hidden underlying unity. Finally there are those who hold that the series of conscious states which constitute the mind is but an epiphenomenon, or a sort of by-product of the bodily organism. See Mind-Body Relation. -- J.J.R.

Perfectionism: The ethical theory that perfection, our own or that of others or both, is the end at which we ought to aim, where perfection involves virtue chiefly and sometimes also the cultivation of one's talents or endowments. -- W.K.F.

perigenesis ::: n. --> A theory which explains inheritance by the transmission of the type of growth force possessed by one generation to another.

Perry, Ralph Barton: (1876-) Professor of Philosophy at Harvard University. He was one of the founders of the new realist movement His classic biography of William James won the Pulitzer Prize for 1936. During the first World War he served as a major with the War Department Committee on Education and Special Training and this service has evidenced itself in his fervent advocacy of militant democracy. Among his works are Present Philosophical Tendencies, Philosophy of the Recent Past, General Theory of Value, 1926; Thought and Character of Wm. James, 2 vols., 1935; Shall Not Pertsh From the Earth, 1941. See Neo-Realism. -- L.E.D.

Person Centered Therapy ::: The therapeutic technique based on humanistic theory which is non-directive and empathic.

perspectography ::: n. --> The science or art of delineating objects according to the laws of perspective; the theory of perspective.

Petites Perceptions: (Fr. little perceptions) Term by which Leibniz designates confused and unconscious perceptions. (Cf. The Monadology Sects. 21, 23 ) The Leibnizian theory of petites perceptions anticipates the modern theory of unconscious mind See Unconscious Mind. -- L.W.

phenomenalism ::: n. --> That theory which limits positive or scientific knowledge to phenomena only, whether material or spiritual.

Phenomena: See Appearances. Phenomenalism: (Gr. phainomenon, from phainesthai, to appear) Theory that knowledge is limited to phenomena including (a) physical phenomena or the totality of objects of actual and possible perception and (b) mental phenomena, the totality of objects of introspection. Phenomenalism assumes two forms according as it (a) denies a reality behind the phenomena (Renouvier, Shadworth, Hodgson), or (b) expressly affirms the reality of things-in-themselves but denies their knowability (Kant, Comte, Spencer.) See Hume. -- L.W.

phenomenist ::: n. --> One who believes in the theory of phenomenalism.

Phenomenology: Since the middle of the Eighteenth Century, "Phänomenologie," like its English equivalent, has been a name for several disciplines, an expression for various concepts. Lambert, in his Neue Organon (1764), attached the name "Phänomenologie" to the theory of the appearances fundamental to all empirical knowledge. Kant adopted the word to express a similar though more restricted sense in his Metaphysische Anfangsgründe der Naturwissenschaft (1786). On the other hand, in Hegel's Phänomenologie des Geistes (1807) the same word expresses a radically different concept. A precise counterpart of Hegel's title was employed by Hamilton to express yet another meaning. In "The Divisions of Philosophy" (Lectures on Metaphysics, 1858), after stating that "Philosophy properly so called" is "conversant about Mind," he went on to say: "If we consider the mind merely with the view of observing and generalizing the various phaenomena it reveals, . . . we have . . . one department of mental science, and this we may call the Phaenomenology of Mind." Similarly Moritz Lazarus, in his Leben der Seele (1856-57), distinguished Phänomenologie from Psychologie: The former describes the phenomena of mental life; the latter seeks their causal explanation.

Philosophes: French 18th century philosophers, e.g. Condorcet, Condillac, Rousseau, Voltaire (q.v.). Philosopher King: In Plato's theory of the ideal state rulership would be entrusted to philosopher kings. These rulers would reach the top by sheer talent and merit after a long period of training in the school of everyday work and leadership and by a prescribed pattern of formal discipline and study. The final test of leadership lay in the ability to see the truth of the Platonic vision of a reality governed by universal ideas and ideals. -- V.F.

Philosophical Psychology: Philosophical psychology, in contrast to scientific or empirical psychology, is concerned with the more speculative and controversial issues relating to mind and consciousness which, though arising in the context of scientific psychology, have metaphysical and epistemological ramifications. The principal topics of philosophical psychology are the criteria of mentality (see Mental), the relation between mind and consciousness (see Consciousness), the existence of unconscious or subconscious mind (see Unconscious mind), the structure of the mind (see Mind-stuff Theory, Gestalt Psychology), the genesis of mind (see Mind-Dust, Emergent Mentalism), the nature of the self (see Ego, Self, Personal Identity, Soul), the mind-body relation (see Mind-Body Relation), the Freedom of the Will (see Detetminism, Freedom), psychological methodology (see Behaviorism, Introspectian), mind and cognition. See Cognition, Perception, Memory.

philosophy ::: n. --> Literally, the love of, including the search after, wisdom; in actual usage, the knowledge of phenomena as explained by, and resolved into, causes and reasons, powers and laws.
A particular philosophical system or theory; the hypothesis by which particular phenomena are explained.
Practical wisdom; calmness of temper and judgment; equanimity; fortitude; stoicism; as, to meet misfortune with philosophy.


Philosophy of Change: The theory that change itself is the only enduring pnnciple and therefore the fundamental reality. Applied to the views of Heraclitus, and in modern times to those of Henri Bergson. -- R.T.F.

Philosophy of Discontinuity: The theory that the principle of change is the fundamental basis of reality; that natural law is but the outward aspect of what is internally habit Being as an irreducible synthesis of possibility and action. God the Creator and Essence of things. Applied to the thought of Renouvier, Boutroux, and Lachelier. -- R.T.F.

Philosophy of Effort: The theory that in the self-consciousness of effort the person becomes one with reality. Consciousness of effort is self-consciousness. Used by Maine de Biran. -- R.T.F.

physicist ::: n. --> One versed in physics.
A believer in the theory that the fundamental phenomena of life are to be explained upon purely chemical and physical principles; -- opposed to vitalist.


physic ::: n. --> The art of healing diseases; the science of medicine; the theory or practice of medicine.
A specific internal application for the cure or relief of sickness; a remedy for disease; a medicine.
Specifically, a medicine that purges; a cathartic.
A physician. ::: v. t.


Pleasure Principle ::: Freud’s theory regarding the id’s desire to maximize pleasure and minimize pain in order to achieve immediate gratification.

pleomorphism ::: n. --> The property of crystallizing under two or more distinct fundamental forms, including dimorphism and trimorphism.
The theory that the various genera of bacteria are phases or variations of growth of a number of Protean species, each of which may exhibit, according to undetermined conditions, all or some of the forms characteristic of the different genera and species.


plutonic ::: a. --> Of or pertaining to Pluto; Plutonian; hence, pertaining to the interior of the earth; subterranean.
Of, pertaining to, or designating, the system of the Plutonists; igneous; as, the Plutonic theory.


plutonism ::: n. --> The theory, early advanced in geology, that the successive rocks of the earth&

plutonist ::: n. --> One who adopts the geological theory of igneous fusion; a Plutonian. See Plutonism.

polygeny ::: n. --> The theory that living organisms originate in cells or embryos of different kinds, instead of coming from a single cell; -- opposed to monogenesis.

practice ::: n. --> Frequently repeated or customary action; habitual performance; a succession of acts of a similar kind; usage; habit; custom; as, the practice of rising early; the practice of making regular entries of accounts; the practice of daily exercise.
Customary or constant use; state of being used.
Skill or dexterity acquired by use; expertness.
Actual performance; application of knowledge; -- opposed to theory.


preexistentism ::: n. --> The theory of a preexistence of souls before their association with human bodies.

preformation ::: n. --> An old theory of the preexistence of germs. Cf. Embo/tement.

Projection ::: In Psychoanalytic Theory, the defense mechanism whereby we transfer or project our feelings about one person onto another.

protection ::: n. --> The act of protecting, or the state of being protected; preservation from loss, injury, or annoyance; defense; shelter; as, the weak need protection.
That which protects or preserves from injury; a defense; a shield; a refuge.
A writing that protects or secures from molestation or arrest; a pass; a safe-conduct; a passport.
A theory, or a policy, of protecting the producers in a


Psychoanalytic Theory ::: Theory developed by Freud consisting of the structural model of personality, topographical model of personality, defense mechanisms, drives, and the psychosexual stages of development. The primary driving force behind the theory is the id, ego and superego and the division of consciousness into the conscious mind, the pre/subconscious, and the unconscious.

Psychotherapy ::: The treatment of mental illness or related issues based on psychological theory.

Rational Emotive Therapy ::: A Cognitive Therapy based on Albert Ellis&

rationalist ::: n. --> One who accepts rationalism as a theory or system; also, disparagingly, a false reasoner. See Citation under Reasonist.

R. Dedekind, Essays on the Theory of Numbers, translated by W. W. Beman, Chicago, 1901.

Reason is a clarified, ordered and organised Ignorance. It is a half-enlightened Ignorance seeking for truth, but a truth which it insists on founding upon the data and postulates of the Ignorance. Reason is not in possession of the Truth, it is a seeker. It is [unable to] discover the Truth or embody it; it leaves Truth covered but rendered into mental representations, a verbal and ideative scheme, an abstract algebra of concepts, a theory of the Ignorance. Sense-evidence is its starting point and it never really gets away from that insecure beginning. Its concepts start from sense-data and though like a kite it can fly high into an air of abstractions, it is held to the earth of sense by a string of great strength; if that string is broken it drifts lazily [in] the clouds and always it falls back by natural gravitation to its original earth basis—only so can it receive strength to go farther. Its field is the air and sky of the finite, it cannot ascend into the stratosphere of the spiritual vision, still less can it move at ease in the Infinite.
   Ref: CWSA Vol. 12, Page: 256


Rebirth ::: In former times the doctrine used to pass in Europe under the grotesque name of transmigration which brought with it to theWestern mind the humorous image of the soul of Pythagoras migrating, a haphazard bird of passage, from the human form divine into the body of a guinea-pig or an ass. The philosophical appreciation of the theory expressed itself in the admirable but rather unmanageable Greek word, metempsychosis, which means the insouling of a new body by the same psychic individual. The Greek tongue is always happy in its marriage of thought and word and a better expression could not be found; but forced into English speech the word becomes merely long and pedantic without any memory of its subtle Greek sense and has to be abandoned. Reincarnation is the now popular term, but the idea in the word leans to the gross or external view of the fact and begs many questions. I
   refer "rebirth", for it renders the sense of the wide, colourless, but sufficient Sanskrit term, punarjanma, "again-birth", and commits us to nothing but the fundamental idea which is the essence and life of the doctrine.
   Ref: CWSA Vol. 13, Page: 259


refutation ::: n. --> The act or process of refuting or disproving, or the state of being refuted; proof of falsehood or error; the overthrowing of an argument, opinion, testimony, doctrine, or theory, by argument or countervailing proof.

Repression ::: In Psychoanalytic Theory, the defense mechanism whereby our thoughts are pulled out of our consciousness and into our unconscious.

republicanism ::: n. --> A republican form or system of government; the principles or theory of republican government.
Attachment to, or political sympathy for, a republican form of government.
The principles and policy of the Republican party, so called


Resuming certain ideas of Locke and Berkeley, it was first propounded by the physicist Kirchhoff, and found its best representation by Richard Avenarius (1843-96) in Menschlicher Welthegriff, and, independently, by Ernst Mach (1838-1916) in Anal, d. Empfindungen. Many psychologists (Wm. Wundt, 0. Kuelpe, Harold Hoeffding, E. B. Titchener) approved of it, while H. Rickert and W. Moog discredited it forcefully. Charles Peirce (Popular Science Monthly, Jan. 1878) and Wm. James (Principles of Psych. 1898) applied Avenarius' ideas, somewhat roughly though, for the foundation of ''Pragmatism". John Dewey (Reconstruction in Philos.) used it in his "Instrumentalism", while F. C. S. Schiller (Humanism) based his ethical theory on it. -- S.v.F.

Russell's solution of the paradoxes is embodied in what is now known as the ramified theory of types, published by him in 1908, and afterwards made the basis of Principia Mathematica. Because of its complication, and because of the necessity for the much-disputed axiom of reducibility, this has now been largely abandoned in favor of other solutions.

scheme ::: n. --> A combination of things connected and adjusted by design; a system.
A plan or theory something to be done; a design; a project; as, to form a scheme.
Any lineal or mathematical diagram; an outline.
A representation of the aspects of the celestial bodies for any moment or at a given event.


Scholz and Bachmann, Der wissenschaftliche Nachlass von Gottlob Frege, Actes du Congres International de Philosophie Scientifique (Pans, 1936), section VIII, pp. 24-30. Freud. Sigmund: (1856-1940) Founder of the Psvcho-analytic school (see Psycho-Analysis), studied medicine at the University of Vienna, and becoming interested in the treatment of neuroses, went to Paris in 1885 to study under Charcot and later examined the methods employed by the Nancy school. In his own practice, he employed hypnotic methods of treatment (see Hypnosis, Hypnotism) in combination with his own techniques of free association and dream interpretation. (The Interpretation of Dreams, German ed., 1900.) Psychopathology of Everyday Life, German ed., 1901.) Freud not only developed a therapeutic technique for the treatment of hysteria and neuroses but advanced an elaborate psychological theory of which the main tenets are the predominance of sex and the doctrine of the subconscious.

Second Tier ::: Used to summarize the Flex Flow and Global View stages of value systems development from the Spiral Dynamics model. These stages are defined by their capacity to see the relative importance of all value systems, as opposed to First-Tier value systems, which declare their values to be the only correct values. Integral Theory uses Second Tier to refer to the Teal and Turquoise levels of developmental altitude.

semantics ::: The meaning of any sign or symbol. In Integral Theory, meaning refers to the collective signifieds of cultural intersubjectivity and is typically associated with the Lower-Left quadrant. More broadly, meaning is the means of redeeming a validity claim (i.e., truth, truthfulness, mutual understanding, or functional fit) and is inherently connected to the referent of that claim. See Integral Semiotics.

seminist ::: n. --> A believer in the old theory that the newly created being is formed by the admixture of the seed of the male with the supposed seed of the female.

signified ::: The interior apprehension elicited by any sign or symbol. In Integral Theory, the signified is typically associated with the Upper-Left quadrant. See Integral Semiotics.

signifier ::: The material aspect of any sign or symbol. In Integral Theory, the signifier is typically associated with the Upper-Right quadrant. See Integral Semiotics.

socialism ::: n. --> A theory or system of social reform which contemplates a complete reconstruction of society, with a more just and equitable distribution of property and labor. In popular usage, the term is often employed to indicate any lawless, revolutionary social scheme. See Communism, Fourierism, Saint-Simonianism, forms of socialism.

Social Learning Theory ::: Developmental theory arguing that personality is learned through the interactions with the environment.

socinianism ::: n. --> The tenets or doctrines of Faustus Socinus, an Italian theologian of the sixteenth century, who denied the Trinity, the deity of Christ, the personality of the Devil, the native and total depravity of man, the vicarious atonement, and the eternity of future punishment. His theory was, that Christ was a man divinely commissioned, who had no existence before he was conceived by the Virgin Mary; that human sin was the imitation of Adam&

Stage Theory ::: The idea that an individual must pass through one stage of development before he or she can reach the next stage.

stahlian ::: a. --> Pertaining to, or taught by, Stahl, a German physician and chemist of the 17th century; as, the Stahlian theory of phlogiston. ::: n. --> A believer in, or advocate of, Stahlism.

State Dependent Memory ::: The theory that information learned in a particular state of mind (e.g., depressed, happy, somber) is more easily recalled when in that same state of mind.

Still other non-Euclidean geometries are given an actual application to physical space -- or rather, space-time -- in the General Theory of Relativity.

stimulism ::: n. --> The theory of medical practice which regarded life as dependent upon stimulation, or excitation, and disease as caused by excess or deficiency in the amount of stimulation.
The practice of treating disease by alcoholic stimulants.


structuralism ::: Traditionally refers to the study of the structures of the mind that underlie human behavior. In Integral Theory, structuralism typically refers to the objective study of interior realities over time in search of regularities and patterns. It is most often used as a third-person approach to first-person singular realities. The outside view of the interior of an individual (i.e., the outside view of a holon in the Upper-Left quadrant). Exemplary of a zone-

structure ::: The stable pattern of any occasion. In Integral Theory, structure most often refers to the unique, enduring pattern and actual structure of a level of development. See levels.

Superego ::: In Psychoanalytical theory, the part of the personality that represents the conscience.

surface structures ::: Typically a Chomskyan notion. In Integral Theory, however, it refers to the local, cultural, or individually specific features, patterns, or contents on a given level of consciousness or complexity.

Syllogism ::: Aristotle’s theory of reasoning where two true statements are followed by a single logical conclusion.

syntax ::: The rules and codes that govern a system of signifiers. In Integral Theory, syntax is typically associated with the Lower-Right quadrant. See Integral Semiotics.

systems theory ::: The objective study of networks of organisms, things, and processes. A third-person approach to third-person plural realities. The outside view of the exterior of the collective (i.e., the outside view of a holon in the Lower-Right quadrant). Exemplary of a zone-

terminology ::: n. --> The doctrine of terms; a theory of terms or appellations; a treatise on terms.
The terms actually used in any business, art, science, or the like; nomenclature; technical terms; as, the terminology of chemistry.


The theory of the Mantra is that it is a word of power bom out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed In the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only Create new subjective states in ourselves, alter our p^chical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can pro- duce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical place. ’

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mentaland vital atmosphere which result ineffects, in actions and even in theproduction of material forms on the physical plane.” The Upanishads

the cosmological theory holding that the universe is expanding, based on the interpretation of the color shift in the spectra of all the galaxies as being the result of the Doppler effect and indicating that all galaxies are moving away from one another.

The definition is suggested by that of Jeremy Bentham. Reference: C. K. Ogden, Bentham's Theory of Fictions, 12. See also Incomplete Symbol, Construction. -- M.B.

The differences begin when the questions of the mode of creation and mediators between God and the world are dealt with. In these matters there are to be noted three variations. Saadia rejected entirely the theory of the emanation of separate intelligences, and teaches God's creation from nothing of all beings in the sublunar and upper worlds. He posits that God created first a substratum or the first air which was composed of the hyle and form and out of this element all beings were created, not only the four elements, the components of bodies in the lower world, but also the angels, stars, and the spheres. Bahya's conception is similar to that of Saadia. The Aristotelians, Ibn Daud, Maimonides, and Gersonides accepted the theory of the separate intelligences which was current in Arabic philosophy. This theory teaches that out of the First Cause there emanated an intelligence, and out of this intelligence another one up to nine, corresponding to the number of spheres. Each of these intelligences acts as the object of the mind of a sphere and is the cause of its movement. The tenth intelligence is the universal intellect, an emanation of all intelligences which has in its care the sublunar world. This theory is a combination of Aristotelian and neo-PIatonic teachings; Ibn Daud posits, however, in addition to the intelligences also the existence of angels, created spiritual beings, while Maimonides seems to identify the angels with the intelligences, and also says that natural forces are also called angels in the Bible. As for creation, Ibn Daud asserts that God created the hyle or primal matter and endowed it with general form from which the specific forms later developed. Maimonides seems to believe that God first created a substance consisting of primal matter and primal form, and that He determined by His will that parts of it should form the matter of the spheres which is imperishable, while other parts should form the matter of the four elements. These views, however, are subject to various interpretations by historians. Gabirol and Gersonides posit the eternal existence of the hyle and limit creation to endowing it with form and organization -- a view close to the Platonic.

The general theory of historical materialism claims to be a methodological basis for all specific social sciences, as well as for aesthetics and ethics. Cf. Trotsky: Literature and Revolution.

The necessity of assuming such a supreme form appears also from the side of physics. Since every movement or change implies a mover, and since the chain of causes cannot be infinite if the world is to be intelligible, there must be an unmoved first mover. Furthermore, since motion is eternal (for time is eternal, and time is but the measure of motion), the first mover must be eternal. This eternal unmoved first mover, whose existence is demanded by physical theory, is described in the Metaphysics as the philosophical equivalent of the god or gods of popular religion. Being one, he is the source of the unity of the world process. In himself he is pure actuality, the only form without matter, the only being without extension. His activity consists in pure thought, that is, thought which has thought for its object; and he influences the world not by mechanical impulse, but by virtue of the perfection of his being, which makes him not only the supreme object of all knowledge, but also the ultimate object of all desire.

The notion of an ordered pair can be introduced into the theory by definition, in a way which amounts to identifying the ordered pair (x, y) with the set a which has two and only two members, x' and y', x' being the set which has x as its only member, and y' being the set which has x and y as its only two members. (This is one of various similar possible methods.) Relations in extension may then be treated as sets of ordered pairs.

theoretical ::: a. --> Pertaining to theory; depending on, or confined to, theory or speculation; speculative; terminating in theory or speculation: not practical; as, theoretical learning; theoretic sciences.

theoric ::: a. --> Of or pertaining to the theorica.
Relating to, or skilled in, theory; theoretically skilled. ::: n. --> Speculation; theory.


theories ::: pl. --> of Theory

The origin, nature, and the continued existence or immortality of the soul is widely discussed in Jewish philosophy. As to origin, Saadia believes that each individual soul is created by God -- considering, of course, creation a continuous process -- and that it is of a fine spiritual substance. As to its faculties, he accepts the Aristotelian-Platonic division of the soul into three parts, namely, the appetitive, emotional, and cognitive. Ibn Daud thinks that the soul exists prior to the body potentially, i.e., that the angels endow the body with form; he further considers it a substance but says that it undergoes a process of development. The more it thinks the more perfect it becomes, and the thoughts are called acquired reason, it is this acquired reason, or being perfected which remains immortal. Maimonides does not discuss the origin of the soul, but deals more with its parts. To the three of Saadia he adds the imaginative and the conative. Gersonides' view resembles somewhat that of Ibn Daud, except that he does not speak of its origin and limits himself to the intellect. The intellect, says he, is only a capacity residing in the lower soul, and that capacity is gradually developed by the help of the Active Intellect into an acquired and ultimately into an active reason. All thinkers insist on immortality, but with Saadia and ha-Levi it seems that the entire soul survives, while the Aristotelians assert that only the intellect is immortal. Maimonides is not explicit on the subject, yet we may surmise that even the more liberal thinkers did not subscribe to Averroes' theory of unitas intellectus, and they believed that the immortal intellect is endowed with consciousness of personality. To this trend of connecting immortality with rational reflection Crescas took exception, and asserts that it is not pure thought which leads to survival, but that the soul is immortal because it is a spiritual being, and it is perfected by its love for God and the doing of good.

theorist ::: n. --> One who forms theories; one given to theory and speculation; a speculatist.

theorization ::: n. --> The act or product of theorizing; the formation of a theory or theories; speculation.

theorize ::: v. i. --> To form a theory or theories; to form opinions solely by theory; to speculate.

Theory ::: A general idea about the relationship of two or more variables.

The philosophical aspect of Marxism is known as dialectical materialism (q.v.); in epistemology it adopts empiricism; in axiology, an interest theory of value strongly tinged, in places, with humanitarianism. The social theory of Marxism centers around the concepts of basic (but not complete) economic determinism (q.v.), and the class character of society. In economics it maintains a labor theory of value (q.v.) which involves the concept of surplus value (q.v.) in the capitalistic mode of production. Upon the basis of its analysis of capitalism, Marxism erects the ethical conclusion that capitalism is unjust and ought to be supplanted by socialism. It predicts for the more or less immediate future the decay of capitalism, an inevitable and victorious revolution of the workers, and the establishing of socialism under the dictatorship of the proletariat. It looks forward to the ultimate goal of the "withering away of the state" leading to a classless society, communistic in economy and self-regulatory in politics. -- M.B.M.

The prohibition against impredicative definition was incorporated by Russell into his ramified theory of types (1908) and is now usually identified with the restriction to the ramified theorv of types without the axiom of reducibility. (Poincare, however, never made his principle exact and may have intended, vaguely, a less severe restriction than this -- as indeed some passages in later writings would indicate.) -- A. C.

There are two methods of devising such a system which (so at least it is widely held or conjectured) do not lead to any inconsistency. One of these involves the theory of types, which was set forth in § 6 above, explicitly for propositional functions, and by implication for classes (classes being divided into types according to the types of the monadic propositional functions which determine them). The other method is the Zermelo set theory, which avoids this preliminary division of classes into types, but imposes restrictions in another direction.

There follows the existence of an interpretation of the Zermelo set theory (see Logic, formal, § 9) -- consistency of the theory assumed -- according to which the domain of sets is only enumerable; although there are theorems of the Zermelo set theory which, under the usual interpretation, assert the existence of the non-enumerable infinite.

The relation of God to the world includes, as we have seen, a number of problems. The general conception of the world with almost all Jewish philosophers is mainly Aristotelian. All, not excluding Saadia, who was to a considerable degree under the influence of the Mutazilites, all except Aristotle's theory of matter and form, i.e., that all bodies are composed of two elements, the substratum or the hyle and the particular form with which it is endewed. They all speak of primal matter which was the first creation, and all accept his view of the four elements, i.e., fire, air, water, and earth which are the components of all things in the lower world. They also accept his cosmogony, namely, the division of the universe of the upper world of the spheres and the lower or sublunar world, and also posit the influence of the spheres upon the course of events in this world. On the other hand, all oppose his view of the eternity of the world and champion creation de novo with slight variations.

The restriction which is imposed in order to avoid paradox can be seen in connection with the axiom of subset formation. Instead of this axiom, an uncritical formulation of axioms for set theory might well have included (Et)[xεt ≡x A], asserting the existence of a set t whose members are the sets x satisfying an arbitrary condition A expressible in the notation of the system. This, however, would lead at once to the Russell paradox by taking A to be ∼ xεx and then going through a process of inference which can be described briefly by saying that x is put equal to t. As actually proposed, however, the axiom of subset formation allows the use of the condition A only to obtain a set t whose members are the sets x which are members of a previously given set z and satisfy A. This is not known to lead to paradox.

The second question in value-theory is the question "What things are good? What is good, what is the highest good, etc.;" On this question perhaps the main issue historically is between those who say that the good is pleasure, satisfaction, or some state of feeling, and those who say that the good is virtue, a state of will, or knowledge, a state of the intellect. Holding the good to be pleasure or satisfaction are some of the Sophists, the hedonists (the Cyrenaic, the Epicureans, Hobbes, Hume, Bentham, Mill, Sidgwick, Spencer, Schlick). Holding virtue or knowledge or both to be good or supremely good are Plato, Aristotle, the Stoics, the Neo-Platonists, Augustine, Aquinas, Spinoza, Kant, Hegel, G. E. Moore, H. Rashdall, J. Laird, W. D. Ross, N. Hartmann.

The social theory, termed historical materialism, represents the application of the general principles of materialist dialectics to human society, by which they were first suggested. The fundamental changes and stages which society has passed through in the course of its complex evolution are traced primarily to the influence of changes taking place in its economic base. This base has two aspects: material forces of production (technics, instrumentalities) and economic relations (prevailing system of ownership, exchange, distribution). Growing out of this base is a social superstructure of laws, governments, arts, sciences, religions, philosophies and the like. The view taken is that society evolved as it did primarily because fundamental changes in the economic base resulting from conflicts of of interest in respect to productive forces, and involving radical changes in economic relations, have compelled accommodating changes in the social superstructure. Causal action is traced both ways between base and superstructure, but when any "higher" institution threatens the position of those who hold controlling economic power at the base, the test of their power is victory in the ensuing contest. The role of the individual in history is acknowledged, but is seen in relation to the movement of underlying forces. Cf. Plekhanov, Role of the Individual m History.

The structural problem stated in terms of the antithesis between subjective and objective is rather too vague for the purposes of epistemology and a more precise analysis of the knowledge-situation and statement of the issues involved is required. The perceptual situation -- and this analysis may presumably be extended with appropriate modifications to memory, imagination and other modes of cognition -- consists of a subject (the self, or pure act of perceiving), the content (sense data) and the object (the physical thing perceived). In terms of this analysis, two issues may be formulated Are content and object identical (epistemological monism), or are they numerically distinct (epistemological dualism)? and Does the object exist independently of the knowing subject (epistemological idealism) or is it dependent upon the subject (epistemological realism)? (h) The problem of truth is perhaps the culmination of epistemological enquiry -- in any case it is the problem which brings the enquiry to the threshold of metaphysics. The traditional theories of the nature of truth are: the correspondence theory which conceives truth as a relation between an "idea" or a proposition and its object --the relation has commonly been regarded as one of resemblance but it need not be so considered (see Correspondence theory of truth); the Coherence theory which adopts as the criterion of truth, the logical consistency of a proposition with a wider system of propositions (see Coherence theory of truth), and the intrinsic theory which views truth as an intrinsic property of the true proposition. See Intrinsic theory of truth. --L-W. Bibliography:

The term appeared in the later 17th century to name (a) the theory of archetypal Ideas, whether in the original Platonic teaching or as incorporated into Christian Platonic and Scholastic theism; (b) the epistemological doctrine of Descartes and Locke, according to which "ideas," i.e., direct objects of human apprehension, are subjective and privately possessed. Since this latter view put in doubt the very existence of a material world, the term began to be used in the early 18th century for acosmism (according to which the external world is only the projection of our minds), and immaterialism (doctrine of the non-existence of material being). Its use was popularized by Kant, who named his theory of knowledge Critical or Transcendental Idealism, and by his metaphysical followers, the Post-Kantian Idealists.

The treatment of sets in the Zermelo set theory differs from that of the theory of types in that all sets are "individuals" and the relation ε (of membership in a set) is significant as between any two sets -- in particular, xεx is not forbidden. (We are here using the words set and class as synonymous.)

The view of freedom of the will and the soul influenced to a great extent the ethics of the Jewish philosophers. A large number of thinkers accepted the Aristotelian norm of the golden mean as the rule of conduct, but considered that the laws and precepts of the Torah help towards obtaining right conduct. Maimonides, however, stated that the norm of the mean is only for the average man, but that the higher man should incline towards an extreme good way in conduct. Crescas' view of the good way follows from the theory of the soul, he stresses the emotional element, namely the necessity of the love of the Good and the desire to actualize it in life.

The Zermelo set theory has an adequacy to the logical development of mathematics comparable to that of the functional calculus of order omega (§ 6). Indeed, as here actually formulated, its adequacy for mathematics apparently exceeds that of the functional calculus; however, this should not be taken as an essential difference, since both systems are incomplete, in accordance with Gödel'a theorem (§ 6), but are capable of extension.

The Zermelo set theory may be formulated as a simple applied functional calculus of first order (in the sense of § 3), for which the domain of individuals is composed of classes, and the only functional constant is ε, primitive formulas (additional to those given in § 3) being added as follows:

Third Tier ::: Conventionally, a tier is just an arbitrary grouping of stages. Integral Theory often highlights three tiers: First Tier, which consists of the levels up to and including Green altitude; Second Tier, which consists of Teal and Turquoise altitude; and Third Tier, which includes all post-Turquoise levels of development (Indigo, Violet, Ultraviolet, and Clear Light).

This something larger is the cosmic drama written, staged, and acted by the Absolute, who is artist and actor as well as a rational intelligence, intent no less upon dramatic than upon intelligible unity and self-expression. The world-process is tragic, witness the sin and suffering and imperfection with which it is fraught. But in the infinite tragedy, as well as in the tragedies composed by men, evil is contributory to the perfection of the whole, and, when seen and accepted as such by the finite individual, not only loses its sting but produces a "catharsis" of his attitude towards it, in which he cheerfully accepts it, battles with it, and finds his triumph over it in nobly enduring it. This "catharsis," identifying him as it does with the meaning of the life of the Absolute, is his peace and his salvation. Main works: Logic, 1888; The Philosophical Theory of the State, 1899; Value and Destiny of the Individual, 1913. -- B.A.G.F.

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

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.

To be an Aristotelian under such extremely complicated circumstances was the problem that St. Thomas set himself. What he did reduced itself fundamentally to three points: (a) He showed the Platonic orientation of St. Augustine's thought, the limitations that St. Augustine himself placed on his Platonism, and he inferred from this that St. Augustine could not be made the patron of the highly elaborated and sophisticated Platonism that an Ibn Gebirol expounded in his Fons Vitae or an Avicenna in his commentaries on the metaphysics and psychology of Aristotle. (b) Having singled out Plato as the thinker to search out behind St. Augustine, and having really eliminated St. Augustine from the Platonic controversies of the thirteenth century, St. Thomas is then concerned to diagnose the Platonic inspiration of the various commentators of Aristotle, and to separate what is to him the authentic Aristotle from those Platonic aberrations. In this sense, the philosophical activity of St. Thomas in the thirteenth century can be understood as a systematic critique and elimination of Platonism in metaphysics, psychology and epistemology. The Platonic World of Ideas is translated into a theory of substantial principles in a world of stable and intelligible individuals; the Platonic man, who was scarcely more than an incarcerated spirit, became a rational animal, containing within his being an interior economy which presented in a rational system his mysterious nature as a reality existing on the confines of two worlds, spirit and matter; the Platonic theory of knowledge (at least in the version of the Meno rather than that of the later dialogues where the doctrine of division is more prominent), which was regularly beset with the difficulty of accounting for the origin and the truth of knowledge, was translated into a theory of abstraction in which sensible experience enters as a necessary moment into the explanation of the origin, the growth and the use of knowledge, and in which the intelligible structure of sensible being becomes the measure of the truth of knowledge and of knowing.

transmutation ::: n. --> The act of transmuting, or the state of being transmuted; as, the transmutation of metals.
The change or reduction of one figure or body into another of the same area or solidity, but of a different form, as of a triangle into a square.
The change of one species into another, which is assumed to take place in any development theory of life; transformism.


Treatises: H. Sidgwick, Methods of Ethics, 7th Ed. 1907. G. E. Moore, Principia Ethica, 1903. W. D. Ross, Foundations of Ethics, 19^9 N. Hartmann, Ethics, 3 vol., trans. 1932. M. Schlick, Problems of Ethics, trans. 1939. R. B. Perry, General Theory of Value, 1926. -- W.K.F.

Type A Personality ::: A theory used to describe a person with a significant number of traits focused on urgency, impatience, success, and excessive competition.

Type B Personality ::: A theory used to describe person with a significant number of traits focused on relaxation, lack of urgency, and normal or reduced competition.

underlie ::: v. t. --> To lie under; to rest beneath; to be situated under; as, a stratum of clay underlies the surface gravel.
To be at the basis of; to form the foundation of; to support; as, a doctrine underlying a theory.
To be subject or amenable to. ::: v. i.


undulationist ::: n. --> One who advocates the undulatory theory of light.

Unlike the ramified theory of types, the simple theory of types and the Zermelo set theory both require the distinction (first made by Ramsey) between the paradoxes which involve use of the name relation (q.v.) or the semantical concept of truth (q.v.), and those which do not. The paradoxes of the first kind (Epimenides, Grelling's, König's, Richard's) are solved by the supposition that notations for the name relation and for truth (having the requisite formal properties) do not occur in the logistic system set up -- and in principle, it is held, ought not to occur. The paradoxes of the second kind (Burali-Forti's, Russell's) are solved in each case in another way. -- Alonzo Church

vegetarianism ::: n. --> The theory or practice of living upon vegetables and fruits.

vitalistic ::: a. --> Pertaining to, or involving, vitalism, or the theory of a special vital principle.

vitalist ::: n. --> A believer in the theory of vitalism; -- opposed to physicist.

vulcanic ::: a. --> Of or pertaining to Vulcan; made by Vulcan; Vulcanian.
Of or pertaining to volcanoes; specifically, relating to the geological theory of the Vulcanists, or Plutonists.


wernerian ::: a. --> Of or pertaining to A. G. Werner, The German mineralogist and geologist, who classified minerals according to their external characters, and advocated the theory that the strata of the earth&

When it came to the Ming period especially in Wang Yang-ming (1473-1529), Reason became identified with Mind. Mencius' doctrine of intuitive knowledge (liang chih) was revived and made the basis of his theory of the identity of knowledge and conduct and the sacred duty of man to "fully exercise his mind" and to "manifest his illustrious virtues."

Within the context of these views there is evidently allowance for divergent doctrines, but certain general tendencies can be noticed. The metaphysics of naturalism is always monistic and if any teleological element is introduced it is emergent. Man is viewed as coordinate with other parts of nature, and naturalistic psychology emphasizes the physical basis of human behavior; ideas and ideals are largely treated as artifacts, though there is disagreement as to the validity to be assigned them. The axiology of naturalism can seek its values only within the context of human character and experience, and must ground these values on individual self-realization or social utility; though again there is disagreement as to both the content and the final validity of the values there discovered. Naturalistic epistemologies have varied between the extremes of rationalism and positivism, but they consistently limit knowledge to natural events and the relationships holding between them, and so direct inquiry to a description and systematization of what happens in nature. The beneficent task that naturalism recurrently performs is that of recalling attention from a blind absorption in theory to a fresh consideration of the facts and values exhibited in nature and life.

With the aid of the axiom of infinity and a method of dealing with classes and descriptions, the non-negative integers may be introduced in any one of various ways (e.g., following Frege and Russell, as finite cardinal numbers), and arithmetic (elementary number theory) derived formally within the system. With the further addition of the axiom of choice, analysis (real number theory) may be likewise derived.

W. T. Stace, The Theory of Knowledge and Existence, 1932.

Yerkes-Dodson Law ::: Theory arguing that for performance to be optimal, the amount of arousal required must be optimized. Too much or too little stimulation will result in a poorer performance.



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1:ALL. ~ Aleister Crowley, Liber ABA, Part III: Magick in Theory and Practice,
2:Do not say hypothesis, and even less theory: say way of thinking. ~ Georg C Lichtenberg,
3:Let your religion be less of a theory and more of a love affair." ~ Gilbert K. Chesterton,
4:Life itself is not a thing-. . . but an act and process. ~ Samuel Taylor Coleridge, Theory of Life,
5:In theory, there is no difference between theory and practice. But in practice, there is. ~ Yogi Berra,
6:What we believe we must live up to; what we have learnt we must practice. Religion cannot be in theory, it must be in practice. ~ SWAMI ABHEDANANDA,
7:Nature is God's power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
8:Only a life lived for others is a life worth living." ~ Albert Einstein, (1879 - 1955) German-born theoretical physicist who developed the theory of relativity, Wikipedia.,
9:The world is only a partial manifestation of the Godhead, it is not itself that Divinity. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
10:Of course you must study the dharma to know exactly what you have to do, but you must also understand that an inch of practice can sometimes be worth a mile of theory. ~ Chamtrul Rinpoche,
11:An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization. ~ Swami Sivananda, Light Power and Wisdom, Introduction,
12:Not mere theory; actualize it - there has been enough talk and writing. Put the books aside and let your actions speak. This is what the lives of the Master and Swamiji stand for. ~ SWAMI PREMANANDA,
13:Man separates from Nature only that Nature may be found again in a higher dignity in the Man. For as the Ideal is realized in Nature, so is the Real idealized in man. ~ Samuel Taylor Coleridge, Theory of Life,
14:The history of the cycles of man is a progress towards the unveiling of the Godhead in the soul and life of humanity. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
15:Conspiracy theory's got to be simple. Sense doesn't come into it. People are more scared of how complicated shit actually is than they ever are about whatever's supposed to be behind the conspiracy. ~ William Gibson,
16:In reality, there is neither guru nor disciple, neither theory nor practice, neither ignorance nor realization. It all depends on what you take yourself to be. ~ Sri Nisargadatta Maharaj,
17:I ascribe to Mark Twain's theory that the last person who should be President is the one who wants it the most. The one who should be picked is the one who should be dragged kicking and screaming into the White House. ~ Bill Hicks,
18:The phenomenological philosopher, thirsting for the lived-experience of being, will above all seek to drink at the very sources in which the contents of the world reveal themselves. ~ Max Scheler, ' Phenomenology and the Theory of Cognition',
19:Another etymological theory considers the term guru to be based on the syllables gu (गु) and ru(रु), which it claims stands for darkness and light that dispels it, respectively.[Note 2] The guru is seen as the one who dispels the darkness of ignorance. ~ ?,
20:No problem can be solved from the same level of consciousness that created it." ~ Albert Einstein, (1879 - 1955) German-born theoretical physicist who developed the theory of relativity, one of the two pillars of modern physics, (alongside quantum mechanics), Wikipedia,
21:No problem can be solved from the same level of consciousness that created it." ~ Albert Einstein, (1879 - 18 April 1955) German-born theoretical physicist, developed the theory of relativity, one of the two pillars of modern physics, (alongside quantum mechanics), Wikipedia.,
22:In string theory, all particles are vibrations on a tiny rubber band; physics is the harmonies on the string; chemistry is the melodies we play on vibrating strings; the universe is a symphony of strings, and the 'Mind of God' is cosmic music resonating in 11-dimensional hyperspace. ~ Michio Kaku,
23:A highest Godward tension liberates the mind through an absolute seeing of knowledge, liberates the heart through an absolute love and delight, liberates the whole existence through an absolute concentration of will towards a greater existence. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
24:Integral theory is a school of philosophy that seeks to integrate all of human wisdom into a new, emergent worldview that is able to accommodate the gifts of all previous worldviews, including those which have been historically at odds: science and religion, Eastern and Western schools of thought, and pre-modern, modern and post-modern worldviews. ~ Daily Evolver,
25:Dick Feynman was a genius of visualization (he was also no slouch with equations): he made a mental picture of anything he was working on. While others were writing blackboard-filling formulas to express the laws of elementary particles, he would just draw a picture and figure out the answer. ~ Leonard Susskind, The Cosmic Landscape: String Theory and the Illusion of Intelligent Design,
26:Sigmund Freud in his 1927 essay Humour (Der Humor) puts forth the following theory of the gallows humor: 'The ego refuses to be distressed by the provocations of reality, to let itself be compelled to suffer. It insists that it cannot be affected by the traumas of the external world; it shows, in fact, that such traumas are no more than occasions for it to gain pleasure.'
   ~ Wikipedia,
27:The main thing that I learned about conspiracy theory, is that conspiracy theorists believe in a conspiracy because that is more comforting. The truth of the world is that it is actually chaotic. The truth is that it is not The Iluminati, or The Jewish Banking Conspiracy, or the Gray Alien Theory. The truth is far more frightening - Nobody is in control. The world is rudderless." ~ Alan Moor,
28:Understanding is the level immediately below Wisdom. It is on the level of Understanding that ideas exist separately, where they can be scrutinized and comprehended. While Wisdom is pure undifferentiated Mind, Understanding is the level where division exists, and where things are delineated and defined as separated objects. ~ Aryeh Kaplan, Sefer Yetzirah: The Book of Creation in Theory and Practice,
29:For concentration does indeed unlock all doors; it lies at the heart of every practice as it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. All the subsidiary work—awareness, one-pointedness, mindfulness and the rest—is intended to train you to this. ~ Aleister Crowley, Magick Without Tears,
30:Any physical theory is always provisional, in the sense that it is only a hypothesis; you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. ~ Stephen Hawking,
31:Is evolution a theory, a system, or a hypothesis? It is much more it is a general postulate to which all theories, all hypotheses, all systems must henceforward bow and which they must satisfy in order to be thinkable and true. Evolution is a light which illuminates all facts, a trajectory which all lines of thought must follow this is what evolution is. ~ Pierre Teilhard de Chardin,
32:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests.
   ~ Ken Wilber, Marriage of Sense and Soul, 1998,
33:It is better to be a fool than to be dead. It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity. Some people swallow the universe like a pill; they travel on through the world, like smiling images pushed from behind. For God's sake give me the young man who has brains enough to make a fool of himself! ~ Robert Louis Stevenson,
34:Oh my God, does art engender humanity? It awakens your humanity. But humanity has nothing to do with political theory. Political theory is in the interests of one group of humanity, or one ideal for humanity. But humanity~my heavens, that's what proper art renders. We have a paradox. Going into the deepest aspects of inner space connects you with something that is the most vital for the outer realm. ~ Joseph Campbell, interviewed by Joan Marler for the Yoga Journal (1987),
35:Scientists, therefore, are responsible for their research, not only intellectually but also morally. This responsibility has become an important issue in many of today's sciences, but especially so in physics, in which the results of quantum mechanics and relativity theory have opened up two very different paths for physicists to pursue. They may lead us - to put it in extreme terms - to the Buddha or to the Bomb, and it is up to each of us to decide which path to take. ~ Fritjof Capra,
36:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it
   ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor,
37:John von Neumann (/vɒn ˈnɔɪmən/; Hungarian: Neumann Janos Lajos, pronounced [ˈnɒjmɒn ˈjaːnoʃ ˈlɒjoʃ]; December 28, 1903 - February 8, 1957) was a Hungarian-American mathematician, physicist, inventor, computer scientist, and polymath. He made major contributions to a number of fields, including mathematics (foundations of mathematics, functional analysis, ergodic theory, geometry, topology, and numerical analysis), physics (quantum mechanics, hydrodynamics, and quantum statistical mechanics), economics (game theory), computing (Von Neumann architecture, linear programming, self-replicating machines, stochastic computing), and statistics.
   ~ Wikipedia,
38:Einstein was remarkable for his powers of concentration; he could work uninterruptedly for hours and even days on the same problem. Some of the topics that interested him remained on his mind for decades. For relaxation he turned to music and to sailing, but often his work would continue during these moments as well; he usually had a notebook in his pocket so that he could jot down any idea that came to him. Once, after the theory of relativity had been put forth, he confessed to his colleague Wolfgang Pauli, "For the rest of my life I want to reflect on what light is." It is perhaps not entirely an accident that a focus on light is also the first visual act of the newborn child. ~ Howard Gardner,
39:The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. The scourge tortures him; the dagger wounds him; the chain binds him. It is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. He wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. The book of spells or conjurations is his magical record, his Karma. In the East is the Magick Fire, in which all burns up at last. We will now consider each of these matters in detail.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II - Magick (elemental theory), Preliminary Marks,
40:The theory of masturbation as a physiological necessity is a most extraordinary idea. It weakens the nervous force and nervous balance,-as is natural since it is an artificial and wholly uncompensated waste of the energy-and it disorganises the sex-centre. Those who indulge in it inordinately may even upset their nervous balance altogether and bring about neurasthenia or worse. It is not by disorganisation of the sex-centre and sex-functioning that one should avoid the consequences of the sex-action, but by control of the sex itself so that it may be turned into higher forms of Energy. It is perfectly possible to check the habit. There are any number of people who have had it for years and yet been able to stop it.
   ~ Sri Aurobindo, Letters On Yoga - IV,
41:We should do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.
   ~ R Buckminster Fuller,
42:An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct" the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry - including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology-all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing. ~ Ken Wilber,
43:A talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it...The decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the Invocations necessary to call forth the Energies required...You must lay most closely to your heart the theory of the Magical Link and see well to it that it rings true; for without this your talisman is worse than useless. It is dangerous; for all that Energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble...Most of my Talismans, like my Invocations, have been poems. ~ Aleister Crowley, Magick Without Tears,
44:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up; his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes upon life'.

This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,
45:The object of this course of reading is to familiarize the student with all that has been said by the Great Masters in every time and country. He should make a critical examination of them; not so much with the idea of discovering where truth lies, for he cannot do this except by virtue of his own spiritual experience, but rather to discover the essential harmony in those varied works. He should be on his guard against partisanship with a favourite author. He should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic.

The general object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. Where the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an Adept, becomes a bigot and fanatic. ~ Aleister Crowley, Liber ABA, APPENDIX I - Curriculum of A. A.
46:Considered from this point of view, the fact that some of the theories which we know to be false give such amazingly accurate results is an adverse factor. Had we somewhat less knowledge, the group of phenomena which these "false" theories explain would appear to us to be large enough to "prove" these theories. However, these theories are considered to be "false" by us just for the reason that they are, in ultimate analysis, incompatible with more encompassing pictures and, if sufficiently many such false theories are discovered, they are bound to prove also to be in conflict with each other. Similarly, it is possible that the theories, which we consider to be "proved" by a number of numerical agreements which appears to be large enough for us, are false because they are in conflict with a possible more encompassing theory which is beyond our means of discovery. If this were true, we would have to expect conflicts between our theories as soon as their number grows beyond a certain point and as soon as they cover a sufficiently large number of groups of phenomena. In contrast to the article of faith of the theoretical physicist mentioned before, this is the nightmare of the theorist. ~ Eugene Paul Wigner, The Unreasonable Effectiveness of Mathematics in the Natural Sciences,
47:
   Mother, in your symbol the twelve petals signify the twelve inner planes, don't they?

It signifies anything one wants, you see. Twelve: that's the number of Aditi, of Mahashakti. So it applies to everything; all her action has twelve aspects. There are also her twelve virtues, her twelve powers, her twelve aspects, and then her twelve planes of manifestation and many other things that are twelve; and the symbol, the number twelve is in itself a symbol. It is the symbol of manifestation, double perfection, in essence and in manifestation, in the creation.

   What are the twelve aspects, Sweet Mother?

Ah, my child, I have described this somewhere, but I don't remember now. For it is always a choice, you see; according to what one wants to say, one can choose these twelve aspects or twelve others, or give them different names. The same aspect can be named in different ways. This does not have the fixity of a mental theory. (Silence)
   According to the angle from which one sees the creation, one day I may describe twelve aspects to you; and then another day, because I have shifted my centre of observation, I may describe twelve others, and they will be equally true.
   (To Vishwanath) Is it the wind that's producing this storm? It is very good for a dramatic stage-effect.... The traitor is approaching in the night... yes? We are waiting for some terrible deed....
   ~ The Mother, Questions And Answers 1954, 395,
48:science reading list :::
   1. and 2. The Voyage of the Beagle (1845) and The Origin of Species (1859) by Charles Darwin [tie
   3. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) by Isaac Newton (1687)
   4. Dialogue Concerning the Two Chief World Systems by Galileo Galilei (1632)
   5. De Revolutionibus Orbium Coelestium (On the Revolutions of Heavenly Spheres) by Nicolaus Copernicus (1543)
   6. Physica (Physics) by Aristotle (circa 330 B.C.)
   7. De Humani Corporis Fabrica (On the Fabric of the Human Body) by Andreas Vesalius (1543)
   8. Relativity: The Special and General Theory by Albert Einstein (1916)
   9. The Selfish Gene by Richard Dawkins (1976)
   10. One Two Three . . . Infinity by George Gamow (1947)
   11. The Double Helix by James D. Watson (1968)
   12. What Is Life? by Erwin Schrodinger (1944)
   13. The Cosmic Connection by Carl Sagan (1973)
   14. The Insect Societies by Edward O. Wilson (1971)
   15. The First Three Minutes by Steven Weinberg (1977)
   16. Silent Spring by Rachel Carson (1962)
   17. The Mismeasure of Man by Stephen Jay Gould (1981)
   18. The Man Who Mistook His Wife for a Hat and Other Clinical Tales by Oliver Sacks (1985)
   19. The Journals of Lewis and Clark by Meriwether Lewis and William Clark (1814)
   20. The Feynman Lectures on Physics by Richard P Feynman, Robert B. Leighton, and Matthew Sands (1963)
   21. Sexual Behavior in the Human Male by Alfred C. Kinsey et al. (1948)
   22. Gorillas in the Mist by Dian Fossey (1983)
   23. Under a Lucky Star by Roy Chapman Andrews (1943)
   24. Micrographia by Robert Hooke (1665)
   25. Gaia by James Lovelock (1979)
   ~ Editors of Discovery Magazine, Website,
49:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
50:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
51:reading :::
   50 Spiritual Classics: List of Books Covered:
   Muhammad Asad - The Road To Mecca (1954)
   St Augustine - Confessions (400)
   Richard Bach - Jonathan Livingston Seagull (1970)
   Black Elk Black - Elk Speaks (1932)
   Richard Maurice Bucke - Cosmic Consciousness (1901)
   Fritjof Capra - The Tao of Physics (1976)
   Carlos Castaneda - Journey to Ixtlan (1972)
   GK Chesterton - St Francis of Assisi (1922)
   Pema Chodron - The Places That Scare You (2001)
   Chuang Tzu - The Book of Chuang Tzu (4th century BCE)
   Ram Dass - Be Here Now (1971)
   Epictetus - Enchiridion (1st century)
   Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927)
   Al-Ghazzali - The Alchemy of Happiness (1097)
   Kahlil Gibran - The Prophet (1923)
   GI Gurdjieff - Meetings With Remarkable Men (1960)
   Dag Hammarskjold - Markings (1963)
   Abraham Joshua Heschel - The Sabbath (1951)
   Hermann Hesse - Siddartha (1922)
   Aldous Huxley - The Doors of Perception (1954)
   William James - The Varieties of Religious Experience (1902)
   Carl Gustav Jung - Memories, Dreams, Reflections (1955)
   Margery Kempe - The Book of Margery Kempe (1436)
   J Krishnamurti - Think On These Things (1964)
   CS Lewis - The Screwtape Letters (1942)
   Malcolm X - The Autobiography of Malcolm X (1964)
   Daniel C Matt - The Essential Kabbalah (1994)
   Dan Millman - The Way of the Peaceful Warrior (1989)
   W Somerset Maugham - The Razor's Edge (1944)
   Thich Nhat Hanh - The Miracle of Mindfulness (1975)
   Michael Newton - Journey of Souls (1994)
   John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998)
   Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974)
   James Redfield - The Celestine Prophecy (1994)
   Miguel Ruiz - The Four Agreements (1997)
   Helen Schucman & William Thetford - A Course in Miracles (1976)
   Idries Shah - The Way of the Sufi (1968)
   Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979)
   Shunryu Suzuki - Zen Mind, Beginner's Mind (1970)
   Emanuel Swedenborg - Heaven and Hell (1758)
   Teresa of Avila - Interior Castle (1570)
   Mother Teresa - A Simple Path (1994)
   Eckhart Tolle - The Power of Now (1998)
   Chogyam Trungpa - Cutting Through Spiritual Materialism (1973)
   Neale Donald Walsch - Conversations With God (1998)
   Rick Warren - The Purpose-Driven Life (2002)
   Simone Weil - Waiting For God (1979)
   Ken Wilber - A Theory of Everything (2000)
   Paramahansa Yogananda - Autobiography of a Yogi (1974)
   Gary Zukav - The Seat of the Soul (1990)
   ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition),
52:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
53:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
54:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way.

...

At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.

Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.

But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
55:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants
56:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
57:
   Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?


Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi.

   But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge.

   If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge.

   Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder.

   Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter.

   Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?

The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind.

   Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory.

   Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together.

   When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?

The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures.

   ~ The Mother, Questions And Answers 1929-1931, 93?
,
58: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:I'm the Ted Bundy of string theory. ~ sam-harris, @wisdomtrove
2:A theory is a battlefield in your head. ~ haruki-murakami, @wisdomtrove
3:How empty is theory in the presence of fact! ~ mark-twain, @wisdomtrove
4:An ounce of practice is worth a ton of theory! ~ sivananda, @wisdomtrove
5:In art, practice always comes before theory. ~ pablo-picasso, @wisdomtrove
6:Life had stepped into the place of theory. ~ fyodor-dostoevsky, @wisdomtrove
7:He that travels in theory has no inconveniences. ~ samuel-johnson, @wisdomtrove
8:My theory of evolution is that Darwin was adopted. ~ steven-wright, @wisdomtrove
9:Theory helps us to bear our ignorance of facts. ~ george-santayana, @wisdomtrove
10:A professor must have a theory as a dog must have fleas. ~ h-l-mencken, @wisdomtrove
11:If the facts don't fit the theory, change the facts. ~ albert-einstein, @wisdomtrove
12:All theory is against free will; all experience is for it. ~ samuel-johnson, @wisdomtrove
13:One ounce of practice is worth a thousand pounds of theory. ~ swami-vivekananda, @wisdomtrove
14:Never accept a fact until it has been verified by theory. ~ sir-arthur-eddington, @wisdomtrove
15:Let your religion be less of a theory and more of a love affair. ~ g-k-chesterton, @wisdomtrove
16:I grow daily to honor facts more and more, and theory less and less. ~ thomas-carlyle, @wisdomtrove
17:Jealousy is the theory that some other fellow has just as little taste. ~ h-l-mencken, @wisdomtrove
18:Well, it may be all right in practice, but it will never work in theory ~ warren-buffet, @wisdomtrove
19:Laws which are consistent in theory often prove chaotic in practice. ~ napoleon-bonaparte, @wisdomtrove
20:Read no history: nothing but biography, for that is life without theory. ~ benjamin-disraeli, @wisdomtrove
21:Theory looks well on paper, but does not amount to anything without practice. ~ josh-billings, @wisdomtrove
22:I worked on true Baconian principles, and without any theory collected facts. ~ charles-darwin, @wisdomtrove
23:.. the voice of nature and experience seems plainly to oppose the selfish theory. ~ david-hume, @wisdomtrove
24:Never trust an experimental result until it has been confirmed by theory” ~ sir-arthur-eddington, @wisdomtrove
25:The whole theory of the universe is directed unerringly to one single individual. ~ walt-whitman, @wisdomtrove
26:If I subscribed to the efficient market theory I would still be delivering papers ~ warren-buffet, @wisdomtrove
27:Yoga is effort. Only practice is important. The rest of knowledge is only theory. ~ b-k-s-iyengar, @wisdomtrove
28:All theory is gray, my friend. But forever green is the tree of life. ~ johann-wolfgang-von-goethe, @wisdomtrove
29:Don't believe the results of experiments until they're confirmed by theory. ~ sir-arthur-eddington, @wisdomtrove
30:Economists are people who wonder if what works in reality can also work in theory. ~ ronald-reagan, @wisdomtrove
31:Something unknown is doing we don't know what-that is what our theory amounts to. ~ sir-arthur-eddington, @wisdomtrove
32:A theory should not attempt to explain all the facts, because some of the facts are wrong ~ francis-crick, @wisdomtrove
33:It is my theory you can't get rid of fat. All you can do is move it around, like furniture. ~ erma-bombeck, @wisdomtrove
34:The rose is a rose, And was always a rose. But the theory now goes That the apple's a rose. ~ robert-frost, @wisdomtrove
35:Experience without theory is blind, but theory without experience is mere intellectual play. ~ immanuel-kant, @wisdomtrove
36:In the science, Evolution is a theory about changes; in the myth it is a fact about improvements. ~ c-s-lewis, @wisdomtrove
37:Socialism: nothing more than the theory that the slave is always more virtuous than his master. ~ h-l-mencken, @wisdomtrove
38:The Indian mythology has a theory of cycles, that all progression is in the form of waves. ~ swami-vivekananda, @wisdomtrove
39:Theory is knowledge that doesn't work. Practice is when everything works and you don't know why. ~ hermann-hesse, @wisdomtrove
40:Gita and Ganga constitute the essence of Hinduism; one its theory and the other its practice. ~ swami-vivekananda, @wisdomtrove
41:One theory which can no longer be taken very seriously is that UFOs are interstellar spaceships. ~ arthur-c-carke, @wisdomtrove
42:Such simple instincts as bees making a beehive could be sufficient to overthrow my whole theory. ~ charles-darwin, @wisdomtrove
43:The canary bird in the coal mine theory of the arts: artists should be treasured as alarm systems. ~ kurt-vonnegut, @wisdomtrove
44:One must either accept some theory or else believe one's own instinct or follow the world's opinion. ~ gertrude-stein, @wisdomtrove
45:Religion is essentially the art and the theory of the remaking of man. Man is not a finished creation. ~ edmund-burke, @wisdomtrove
46:Democracy is the theory that the common people know what they want, and deserve to get it good and hard. ~ h-l-mencken, @wisdomtrove
47:Even for practical purposes theory generally turns out the most important thing in the end. ~ oliver-wendell-holmes-jr, @wisdomtrove
48:I pass with relief from the tossing sea of Cause and Theory to the firm ground of Result and Fact. ~ winston-churchill, @wisdomtrove
49:Psychotherapy is the theory that the patient will probably get well anyhow and is certainly a damn fool. ~ h-l-mencken, @wisdomtrove
50:Do not put too much confidence in experimental results until they have been confirmed by theory. ~ sir-arthur-eddington, @wisdomtrove
51:Schrödinger's wave-mechanics is not a physical theory, but a dodge - and a very good dodge too. ~ sir-arthur-eddington, @wisdomtrove
52:Be ready to revise any system, scrap any method, abandon any theory, if the success of the job requires it. ~ henry-ford, @wisdomtrove
53:One of the greatest tragedies of life is the murder of a beautiful theory by a gang of brutal facts. ~ benjamin-franklin, @wisdomtrove
54:People are experience-rich and theory-poor. I help people organize / make sense of their experiences. ~ malcolm-gladwell, @wisdomtrove
55:Morality is the theory that every human act must be either right or wrong, and that 99 % of them are wrong. ~ h-l-mencken, @wisdomtrove
56:Creationists make it sound as though a &
57:The most probable assumption is that no currently working &
58:Bell's theorem... proves that quantum theory requires connections that appear to resemble telepathic communication. ~ gary-zukav, @wisdomtrove
59:Anthroposophy is not a game, nor just a theory; it is a task that must be faced for the sake of human evolution. ~ rudolf-steiner, @wisdomtrove
60:The philosophy of reasoning, to be complete, ought to comprise the theory of bad as well as of good reasoning. ~ john-stuart-mill, @wisdomtrove
61:That's really part of being a grounded theory researcher - putting names to concepts and experiences that people have. ~ brene-brown, @wisdomtrove
62:One of the great breakthroughs of evolution theory is that you start with simple things and they will grow into complexity. ~ brian-eno, @wisdomtrove
63:Freedom is not merely a word or an abstract theory, but the most effective instrument for advancing the welfare of man. ~ john-f-kennedy, @wisdomtrove
64:You know economists; they're the sort of people who see something works in practice and wonder if it would work in theory. ~ ronald-reagan, @wisdomtrove
65:To test a perfect theory with imperfect instruments did not impress the Greek philosophers as a valid way to gain knowledge. ~ isaac-asimov, @wisdomtrove
66:A single test which proves some piece of theory wrong is more valuable than a hundred tests showing that idea might be true. ~ arthur-c-carke, @wisdomtrove
67:It has actually become very necessary in our time to rebut the theory that every firm and serious friendship is really homosexual. ~ c-s-lewis, @wisdomtrove
68:I don't believe any experiment until it is confirmed by theory. I find this is a witty inversion of "conventional" wisdom. ~ sir-arthur-eddington, @wisdomtrove
69:If the Constitution is adopted (and it was) the Union will be in fact and in theory an association of States or a Confederacy. ~ alexander-hamilton, @wisdomtrove
70:tags: antireductionism, holism, interconnectedness, microcosm, monad, part, substance, systems-theory, whole8 likesLike ~ gottfried-wilhelm-leibniz, @wisdomtrove
71:A thing may look specious in theory, and yet be ruinous in practice; a thing may look evil in theory, and yet be in practice excellent. ~ edmund-burke, @wisdomtrove
72:I would give absolutely nothing for the theory of Natural Selection, if it requires miraculous additions at any one stage of descent. ~ charles-darwin, @wisdomtrove
73:In theory there is a possibility of perfect happiness: To believe in the indestructible element within one, and not to strive towards it. ~ franz-kafka, @wisdomtrove
74:[Stéphane Mallarmé] theory of the hermetic is a mistake, but he can be only difficult to read when he has difficult things to say. ~ jean-paul-sartre, @wisdomtrove
75:My choice of colors does not rest on any scientific theory, it is based on observation, on feeling, on the experience of my sensibility. ~ henri-matisse, @wisdomtrove
76:The dominant theory coming out of Hollywood is that peoples' attention spans are getting shorter and shorter and they need more stimulation. ~ brian-eno, @wisdomtrove
77:Why not work on the theory that you are your own creation and creator. At least there will be no external God to battle with. ~ sri-nisargadatta-maharaj, @wisdomtrove
78:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. ~ sir-arthur-eddington, @wisdomtrove
79:If we assume that man actually does resemble God, then we are forced into the impossible theory that God is a coward, an idiot and a bounder. ~ h-l-mencken, @wisdomtrove
80:[Adolf] Hitler needed, he didn't want to kill Jews, he wanted to expel German Jews, and therefore it's not entirely corroborating your theory. ~ elie-wiesel, @wisdomtrove
81:The mechanistic theory of nature is a theory of nature, and one that I think is wrong, or at least too limited. It's not an eternal truth. ~ rupert-sheldrake, @wisdomtrove
82:To hate is to study, to study is to understand, to understand is to appreciate, to appreciate is to love. So maybe I'll end up loving your theory. ~ john-wheeler, @wisdomtrove
83:It is also a good rule not to put overmuch confidence in the observational results that are put forward until they are confirmed by theory. ~ sir-arthur-eddington, @wisdomtrove
84:He must be theory-mad beyond redemption who ... shall ... persist in attempting to reconcile the obstinate oils and waters of Poetry and Truth. ~ edgar-allan-poe, @wisdomtrove
85:Lucid living isn’t believing the theory that life is like a dream. It is directly experiencing the dream-like nature of reality in this present moment. ~ tim-freke, @wisdomtrove
86:The theory seems to be that as long as a man is a failure he is one of God's children, but that as soon as he succeeds he is taken over by the Devil. ~ h-l-mencken, @wisdomtrove
87:A symptom of the revolution: When we state something is impossible in theory, but then change our minds when we discover that it is possible in practice. ~ seth-godin, @wisdomtrove
88:Life satisfaction essentially measures cheerful moods, so it is not entitled to a central place in any theory that aims to be more than a happiology. ~ martin-seligman, @wisdomtrove
89:An exceedingly confident student would in theory make a terrible student. Why would he take school seriously when he feels that he can outwit his teachers? ~ criss-jami, @wisdomtrove
90:Any one whose disposition leads him to attach more weight to unexplained difficulties than to the explanation of facts will certainly reject my theory. ~ charles-darwin, @wisdomtrove
91:If you're extremely rich, and you have got children, my theory was, you give them enough so they can do anything, but not enough so they can do nothing. ~ warren-buffet, @wisdomtrove
92:My theory on housework is, if the item doesn't multiply, smell, catch fire, or block the refrigerator door, let it be. No one else cares. Why should you? ~ erma-bombeck, @wisdomtrove
93:The First Insight Theory: Mysterious coincidences cause the reconsideration of the inherent mystery that surrounds our individual lives on this planet. ~ james-redfield, @wisdomtrove
94:Business book writing for me is when some set of ideas gets stuck in my mind, I write a book about it. I haven't got a theory and I haven't got a framework. ~ tom-peters, @wisdomtrove
95:I heard that in relativity theory, space and time are the same thing. Einstein discovered this when he kept showing up three miles late for his meetings. ~ steven-wright, @wisdomtrove
96:Scientists have no agreed theory of the origin of life - plenty of scenarios, conjectures and just-so stories, but nothing with solid experimental support. ~ paul-davies, @wisdomtrove
97:When a torrent sweeps a man against a boulder, you must expect him to scream, and you need not be surprised if the scream is sometimes a theory. ~ robert-louis-stevenson, @wisdomtrove
98:No philosophical theory which I have yet come across is a radical improvement on the words of Genesis, that &
99:Marxism: The theory that all the important things in history are rooted in an economic motive, that history is a science, a science of the search for food. ~ g-k-chesterton, @wisdomtrove
100:The theory of Zen is non-competition. But that is not really true at all. People who practice Zen are very competitive. They are competing against emptiness. ~ frederick-lenz, @wisdomtrove
101:A theory of the universe that states: If anyone finds out what the universe is for, it will disappear and be replaced by something more bizarrely inexplicable. ~ douglas-adams, @wisdomtrove
102:If x is the population of the United States and y is the degree of imbecility of the average American, then democracy is the theory that x times y is less than y ~ h-l-mencken, @wisdomtrove
103:Mental development must be connected with movement and be dependent on it. It is vital that educational theory and practice should be informed by that idea. ~ maria-montessori, @wisdomtrove
104:We must respect the other fellow's religion, but only in the sense and to the extent that we respect his theory that his wife is beautiful and his children smart. ~ h-l-mencken, @wisdomtrove
105:If your theory is found to be against the second law of thermodynamics I give you no hope; there is nothing for it but to collapse in deepest humiliation. ~ sir-arthur-eddington, @wisdomtrove
106:As you say, the way string theory requires all these extra dimensions and this comes from certain consistency requirements about how string should behave and so on. ~ roger-penrose, @wisdomtrove
107:There could be no fairer destiny for any physical theory than that it should point the way to a more comprehensive theory in which it lives on as a limiting case. ~ albert-einstein, @wisdomtrove
108:The theory of the free press is not that the truth will be presented completely or perfectly in any one instance, but that the truth will emerge from free discussion ~ e-e-cummings, @wisdomtrove
109:Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. All systems of thought are guiding means; they are not absolute truth. ~ thich-nhat-hanh, @wisdomtrove
110:In Einstein's theory of relativity the observer is a man who sets out in quest of truth armed with a measuring-rod. In quantum theory he sets out with a sieve. ~ sir-arthur-eddington, @wisdomtrove
111:In the book, I make the point that here we have string theory and here we have twistor theory and we don't know if either one of them is the right approach to nature. ~ roger-penrose, @wisdomtrove
112:It is also a good rule not to put overmuch confidence in the observational results that are put forward until they are confirmed by theory. Arthur S. Eddington ~ sir-arthur-eddington, @wisdomtrove
113:The man that created the theory of evolution by natural selection was thrown out by his Dad because he wanted him to be a doctor. GAWD, parents haven't changed much. ~ charles-darwin, @wisdomtrove
114:I really had no religious upbringing, which is unusual. But I think it saved me, because when I found the theory that I wanted to follow, I did not have anything to unlearn. ~ louise-hay, @wisdomtrove
115:Asked in 1919 whether it was true that only three people in the world understood the theory of general relativity, [Eddington] allegedly replied: "Who's the third?" ~ sir-arthur-eddington, @wisdomtrove
116:Asked in 1919 whether it was true that only three people in the world understood the theory of general relativity, [Eddington] allegedly replied: “Who's the third?” ~ sir-arthur-eddington, @wisdomtrove
117:If I were to vote, I would intentionally vote for the goofiest candidate. It is my theory that when the people can outwit the leader, the more respected their voices will be. ~ criss-jami, @wisdomtrove
118:I adopted the theory of reincarnation when I was 26. Genius is experience. Some think to seem that it is a gift or talent, but it is the fruit of long experience in many lives ~ henry-ford, @wisdomtrove
119:I grow daily to honour facts more and more, and theory less and less. A fact, it seems to me, is a great thing; a sentence printed, if not by God, then at least by the Devil. ~ thomas-carlyle, @wisdomtrove
120:The fact of evolution is the backbone of biology, and biology is thus in the peculiar position of being a science founded on an improved theory, is it then a science or faith? ~ charles-darwin, @wisdomtrove
121:It is the fundamental theory of all the more recent American law... that the average citizen is half-witted, and hence not to be trusted to either his own devices or his own thoughts. ~ h-l-mencken, @wisdomtrove
122:Osteopath&
123:No theory of physics that deals only with physics will ever explain physics. I believe that as we go on trying to understand the universe, we are at the same time trying to understand man. ~ john-wheeler, @wisdomtrove
124:It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity. ~ robert-louis-stevenson, @wisdomtrove
125:The things that will destroy America are prosperity-at-any-price, peace-at-any-price, safety-first instead of duty-first, the love of soft living, and the get-rich-quick theory of life. ~ theodore-roosevelt, @wisdomtrove
126:Chaos theory simply suggests that what appears to most people as chaos is not really chaotic, but a series of different types of orders with which the human mind has not yet become familiar. ~ frederick-lenz, @wisdomtrove
127:In order to govern, the question is not to follow out a more or less valid theory but to build with whatever materials are at hand. The inevitable must be accepted and turned to advantage. ~ napoleon-bonaparte, @wisdomtrove
128:It is the theory of all modern civilized governments that they protect and foster the liberty of the citizen; it is the practice of all of them to limit its exercise, and sometimes very narrowly. ~ h-l-mencken, @wisdomtrove
129:I traveled a good deal all over the world, and I got along pretty good in all these foreign countries, for I have a theory that it's their country and they got a right to run it like they want to. ~ will-rogers, @wisdomtrove
130:Men act like brutes in so far as the sequences of their perceptions arise through the principle of memory only, like those empirical physicians who have mere practice without theory. ~ gottfried-wilhelm-leibniz, @wisdomtrove
131:The idea that the sole aim of punishment is to prevent crime is obviously grounded upon the theory that crime can be prevented, which is almost as dubious as the notion that poverty can be prevented. ~ h-l-mencken, @wisdomtrove
132:Just read the farm relief bill. It's just a political version of Einstein's last theory. If a farmer could understand it, he certainly would know more than to farm. He would be a professor at Harvard. ~ will-rogers, @wisdomtrove
133:Well, gauge theory is very fundamental to our understanding of physical forces these days. But they are also dependent on a mathematical idea, which has been around for longer than gauge theory has. ~ roger-penrose, @wisdomtrove
134:Love is not talk or theory; it's action. In fact the Bible says that we cannot be walking in love if we see a brother in need, have what it takes to meet his need, and will not do anything to help him. ~ joyce-meyer, @wisdomtrove
135:Something unknown is doing we don't know what-that is what our theory amounts to. Arthur Eddington ~ sir-arthur-eddington, @wisdomtrove
136:A Sannyasin cannot belong to any religion, for his is a life of independent thought, which draws from all religions; his is a life of realisation, not merely of theory or belief, much less of dogma. ~ swami-vivekananda, @wisdomtrove
137:All our science is just a cookery book, with an orthodox theory of cooking that nobody's allowed to question, and a list of recipes that mustn't be added to except by special permission from the head cook. ~ aldous-huxley, @wisdomtrove
138:Interpretation, based on the highly dubious theory that a work of art is composed of items of content, violates art. It makes art into an article for use, for arrangement into a mental scheme of categories. ~ susan-sontag, @wisdomtrove
139:I don't think there is such a thing as as a real prophet. You can never predict the future. We know why now, of course; chaos theory, which I got very interested in, shows you can never predict the future. ~ arthur-c-carke, @wisdomtrove
140:Learning words is not enough. You may know the theory, but without the actual experience of yourself as the impersonal and unqualified centre of being, love and bliss, mere verbal knowledge is sterile. ~ sri-nisargadatta-maharaj, @wisdomtrove
141:In the end I worked out an anarchistic theory that all government is evil, that the punishment always does more harm than the crime and that people can be trusted to behave decently if only you will let them alone. ~ george-orwell, @wisdomtrove
142:General relativity is the cornerstone of cosmology and astrophysics. It has also provided the conceptual basis for string theory and other attempts to unify all the forces of nature in terms of geometrical structures. ~ paul-davies, @wisdomtrove
143:If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down. But I can find no such case. ~ charles-darwin, @wisdomtrove
144:“First, you know, a new theory is attacked as absurd; then it is admitted to be true, but obvious and insignificant; finally it is seen to be so important that its adversaries claim that they themselves discovered it.” ~ william-james, @wisdomtrove
145:In theory, there is nothing the computer can do that the human mind can not do. The computer merely takes a finite amount of data and performs a finite number of operations upon them. The human mind can duplicate the process ~ isaac-asimov, @wisdomtrove
146:It is difficult for some people to accept that love is a choice. This seems to run counter to the generally accepted theory of romantic love which expounds that love is inborn and as such requires no more than to accept it. ~ leo-buscaglia, @wisdomtrove
147:To sum up: 1. The cosmos is a gigantic fly-wheel making 10,000 revolutions a minute. 2. Man is a sick fly taking a dizzy ride on it. 3. Religion is the theory that the wheel was designed and set spinning to give him the ride. ~ h-l-mencken, @wisdomtrove
148:I don't believe in holy writ. Buy fifty books or twenty-five books, take three weeks off, read them and make up your own theory. The fact that you end up literally burning twenty-two out of twenty-five books is beside the point. ~ tom-peters, @wisdomtrove
149:I read one psychologist's theory that said, "Never strike a child in your anger." When could I strike him? When he is kissing me on my birthday? When he's recuperating from measles? Do I slap the Bible out of his hand on Sunday? ~ erma-bombeck, @wisdomtrove
150:On one occasion when [William] Smart found him engrossed with his fundamental theory, he asked Eddington how many people he thought would understand what he was writing-after a pause came the reply, &
151:That’s why the theory of evolution cannot accept the idea of souls, at least if by ‘soul’ we mean something indivisible, immutable and potentially eternal. Such an entity cannot possibly result from a step-by-step evolution. ~ yuval-noah-harari, @wisdomtrove
152:When I was younger, I took this idea very seriously. But now it seems like the ultimate paranoid conspiracy theory. It doesn’t awaken us, it merely encourages us to wage an internal civil war against ourselves. And that’s disastrous. ~ tim-freke, @wisdomtrove
153:Progress is Providence without God. That is, it is a theory that everything has always perpetually gone right by accident. It is a sort of atheistic optimism, based on an everlasting coincidence far more miraculous than a miracle. ~ g-k-chesterton, @wisdomtrove
154:In the natural state, no concept of God can arise, and the false one which one makes for himself is harmful. Hence the theory of natural religion can be true only where there is no science; therefore it cannot bind all men together. ~ immanuel-kant, @wisdomtrove
155:The thing I want to do is put as many new ideas into the law as I can, to show how particular solutions involve general theory, and to do it with style. I should like to be admitted to be the greatest jurist in the world. ~ oliver-wendell-holmes-jr, @wisdomtrove
156:The unhappy theory of business ethics is this: you have a fiduciary responsibility to maximize profit. Period. To do anything other than that is to cheat your investors. And in a competitive world, you don't have much wiggle room here. ~ seth-godin, @wisdomtrove
157:There is a theory that if you yearn sincerely enough for a Guru, you will find one. The universe will shift, destiny's molecules will get themselves organized and your path will soon intersect with the path of the master you need. ~ elizabeth-gilbert, @wisdomtrove
158:I never once made a discovery ... I speak without exaggeration that I have constructed three thousand different theories in connection with the electric light ... Yet in only two cases did my experiments prove the truth of my theory. ~ thomas-edison, @wisdomtrove
159:Well, my theory is this: war is such a terrible, such an atrocious, thing that no man, at least no Christian man, has the right to assume the responsibility of beginning it; but it belongs to government alone, when it becomes inevitable. ~ leo-tolstoy, @wisdomtrove
160:Before the 1940s the terms system and systems thinking had been used by several scientists, but it was Bertalanffy's concepts of an open system and a general systems theory that established systems thinking as a major scientific movement ~ fritjof-capra, @wisdomtrove
161:The rose is a rose, And was always a rose. But now the theory goes That the apple's a rose, And the pear is, and so's The plum, I suppose. The dear only knows What will next prove a rose. You, of course, are a rose But were always a rose. ~ robert-frost, @wisdomtrove
162:To believe in an invisible order, a divine or implicate order, as quantum physics calls it, or the order beneath the disorder that chaos theory describes, is a healthier, more interesting choice than seeing no meaning in life whatsoever. ~ caroline-myss, @wisdomtrove
163:Classic economic theory, based as it is on an inadequate theory of human motivation, could be revolutionized by accepting the reality of higher human needs, including the impulse to self-actualization and the love for the highest values. ~ abraham-maslow, @wisdomtrove
164:With science, ideas can germinate within a bed of theory, form, and practice that assists their growth... But we as gardeners, must beware... for some seeds are the seeds of ruin... and the most iridescent blooms are often the most dangerous ~ alan-moore, @wisdomtrove
165:To believe in an invisible order, a divine or implicate order, as quantum physics calls it, or the order beneath the disorder that chaos theory describes, is a healthier, more interesting choice than seeing no meaning in life whatsoever. ~ norman-vincent-peale, @wisdomtrove
166:Mark, therefore, the ordinary theory of practical religion, what it leads to. Charity is great, but the moment you say it is all, you run the risk of running into materialism. It is not religion. It is no better than atheism - a little less. ~ swami-vivekananda, @wisdomtrove
167:To me this is the most beautiful, the most satisfactory from a scientific standpoint, the most logical theory of life. For thirty years I have leaned toward the theory of Reincarnation. It seems a most reasonable philosophy and explains many things. ~ henry-ford, @wisdomtrove
168:You feel as if you're not living a full life. Which, of course, is why - it's my theory about why so many people who are heavily into computers are also into extreme sports and S&M. It's because their bodies are crying out for some kind of action. ~ brian-eno, @wisdomtrove
169:Criticism - however valid or intellectually engaging - tends to get in the way of a writer who has anything personal to say. A tightrope walker may require practice, but if he starts a theory of equilibrium he will lose grace (and probably fall off). ~ j-r-r-tolkien, @wisdomtrove
170:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. Arthur Eddington ~ sir-arthur-eddington, @wisdomtrove
171:The maxim is, that whatever can be affirmed (or denied) of a class, may be affirmed (or denied) of everything included in the class. This axiom, supposed to be the basis of the syllogistic theory, is termed by logicians the dictum de omni et nullo. ~ john-stuart-mill, @wisdomtrove
172:It is the people, and not the judges, who are entitled to say what their constitution means, for the constitution is theirs, it belongs to them and not to their servants in office‚ any other theory is incompatible with the foundation principles of our government. ~ theodore-roosevelt, @wisdomtrove
173:A logical theory may be tested by its capacity for dealing with puzzles, and it is a wholesome plan, in thinking about logic, to stock the mind with as many puzzles as possible, since these serve much the same purpose as is served by experiments in physical science. ~ bertrand-russell, @wisdomtrove
174:The materialist theory of history, that all politics and ethics are the expression of economics, is a very simple fallacy indeed. It consists simply of confusing the necessary conditions of life with the normal preoccupations of life, that are quite a different thing. ~ g-k-chesterton, @wisdomtrove
175:Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. ~ stephen-hawking, @wisdomtrove
176:The birth of science as we know it arguably began with Isaac Newton's formulation of the laws of gravitation and motion. It is no exaggeration to say that physics was reborn in the early 20th-century with the twin revolutions of quantum mechanics and the theory of relativity. ~ paul-davies, @wisdomtrove
177:There is a theory which states that if ever anyone discovers exactly what the Universe is for and why it is here, it will instantly disappear and be replaced by something even more bizarre and inexplicable.There is another theory which states that this has already happened. ~ douglas-adams, @wisdomtrove
178:According to quantum field theory, fields alone are real. They are the substance of the universe and not &
179:But when men have realized that time has upset many fighting faiths, they may come to believe... that the best test of truth is the power of the thought to get itself accepted in the competition of the market... That at any rate is the theory of our constitution. ~ oliver-wendell-holmes-jr, @wisdomtrove
180:Knowledge of the Absolute depends upon no book, nor upon anything; it is absolute in itself. No amount of study will give this knowledge; is not theory, it is realization. Cleanse the dust from the mirror, purify your own mind, and in a flash you know that you are Brahman. ~ swami-vivekananda, @wisdomtrove
181:Coincidences, in general, are great stumbling blocks in the way of that class of thinkers who have been educated to know nothing of the theory of probabilities- that theory to which the most glorious objects of human research are indebted for the most glorious of illustration. ~ edgar-allan-poe, @wisdomtrove
182:In Einstein's theory of relativity the observer is a man who sets out in quest of truth armed with a measuring-rod. In quantum theory he sets out with a sieve. Arthur Eddington ~ sir-arthur-eddington, @wisdomtrove
183:The theory that thought is merely a movement in the brain is, in my opinion, nonsense; for if so, that theory itself would be merely a movement, an event among atoms, which may have speed and direction but of which it would be meaningless to use the words &
184:Hygiene is the corruption of medicine by morality. It is impossible to find a hygienist who does not debase his theory of the healthful with a theory of the virtuous. ... The aim of medicine is surely not to make men virtuous; it is to safeguard them from the consequences of their vices. ~ h-l-mencken, @wisdomtrove
185:Well, it has done terrifying things. Religious ideas are inflammatory in a way that I find difficult to understand. There are very few wars over the theory of relativity. Very few heated arguments, for that matter. Whereas, in Northern Ireland, they are killing one another over religion. ~ quentin-crisp, @wisdomtrove
186:It’s sometimes said that the greatest remaining scientific questions are: What caused the Big Bang? What is the grand unified theory that integrates quantum mechanics and general relativity? And what is the relationship between the mind and the brain, especially regarding conscious experience? ~ rick-hanson, @wisdomtrove
187:With the subsequent strong support from cybernetics , the concepts of systems thinking and systems theory became integral parts of the established scientific language, and led to numerous new methodologies and applications - systems engineering, systems analysis, systems dynamics, and so on. ~ fritjof-capra, @wisdomtrove
188:As for me, my literary theory, like my politics, is based chiefly upon one main idea, to wit, the idea of freedom. I am, in brief, a libertarian of the most extreme variety, and know of no human right that is one-tenth as valuable as the simple right to utter what seems (at the moment) to be the truth ~ h-l-mencken, @wisdomtrove
189:The theory behind representative government is that superior men-or at least men not inferior to the average in ability and integrity-are chosen to manage the public business, and that they carry on this work with reasonable intelligence and honest. There is little support for that theory in known facts. ~ h-l-mencken, @wisdomtrove
190:Does housekeeping interest you at all? I think it really ought to be just as good as writing and I never see where the separation between the too comes in. At least if you must put books on one side and life on the other, each is a poor and bloodless thing; but my theory is that they mix indistinguishable. ~ virginia-woolf, @wisdomtrove
191:Yes, I am very lucky, but I have a little theory about this. I have noticed through experience and observation that providence, nature, God, or what I would call the power of creation seems to favor human beings who accept and love life unconditionally, and I am certainly one who does with all my heart. ~ arthur-rubinstein, @wisdomtrove
192:Just as an age was ready to receive the Copernican theory of the universe, so is our own age ready for the ideas of reincarnation and karma to be brought into the general consciousness of humanity. And what is destined to happen in the course of evolution will happen no matter what powers rise up against it. ~ rudolf-steiner, @wisdomtrove
193:Unfortunately for the good sense of mankind, the fact of their fallibility is far from carrying the weight in their practical judgement, which is always allowed to it in theory; for while every one well knows himself to be fallible, few think it necessary to take any precautions against their own fallibility. ~ john-stuart-mill, @wisdomtrove
194:Bells theorem dealt a shattering blow to Einsteins position by showing that the conception of reality as consisting of separate parts, joined by local connections, is incompatible with quantum theory... Bells theorem demonstrates that the universe is fundamentally interconnected, interdependent, and inseparable. ~ fritjof-capra, @wisdomtrove
195:On the theory of natural selection we can clearly understand the full meaning of that old canon in natural history, “Natura non facit saltum.” This canon, if we look only to the present inhabitants of the world, is not strictly correct, but if we include all those of past times, it must by my theory be strictly true. ~ charles-darwin, @wisdomtrove
196:The vital act is the act of participation. “Participator” is the incontrovertible new concept given by quantum mechanics. It strikes down the term “observer” of classical theory, the man who stands safely behind the thick glass wall and watches what goes on without taking part. It can’t be done, quantum mechanics says. ~ john-wheeler, @wisdomtrove
197:If there really is a complete unified theory that governs everything, it presumably also determines your actions. But it does so in a way that is impossible to calculate for an organism that is as complicated as a human being. The reason we say that humans have free will is because we can't predict what they will do. ~ stephen-hawking, @wisdomtrove
198:It must be granted that in every syllogism, considered as an argument to prove the conclusion, there is a petitio principii. When we say, All men are mortal Socrates is a man therefore Socrates is mortal; it is unanswerably urged by the adversaries of the syllogistic theory, that the proposition, Socrates is mortal. ~ john-stuart-mill, @wisdomtrove
199:Since inequalities of privilege are greater than could possibly be defended rationally, the intelligence of privileged groups is usually applied to the task of inventing specious proofs for the theory that universal values spring from, and that general interests are served by, the special privileges which they hold. ~ reinhold-niebuhr, @wisdomtrove
200:The action of the child inventing a new game with his playmates; Einstein formulating a theory of relativity; the housewife devising a new sauce for the meat, a young author writing his first novel; all of these are in terms of definition, Creative, and there is no attempt to set them in some order of more or less Creative. ~ carl-rogers, @wisdomtrove
201:Until now, physical theories have been regarded as merely models with approximately describe the reality of nature. As the models improve, so the fit between theory and reality gets closer. Some physicists are now claiming that supergravity is the reality, that the model and the real world are in mathematically perfect accord. ~ paul-davies, @wisdomtrove
202:I believe what really happens in history is this: the old man is always wrong; and the young people are always wrong about what is wrong with him. The practical form it takes is this: that, while the old man may stand by some stupid custom, the young man always attacks it with some theory that turns out to be equally stupid. ~ g-k-chesterton, @wisdomtrove
203:The extortions and oppressions of government will go on so long as such bare fraudulence deceives and disarms the victims; so long as they are ready to swallow the immemorial official theory that protesting against the stealings of the archbishop's secretary's nephew's mistress' illegitimate son is a sin against the Holy Ghost. ~ h-l-mencken, @wisdomtrove
204:Love is without a doubt the laziest theory for the meaning of life, but when it actually comes a time to do it we find just enough energy to over-complicate life again. Any devil can love, whom he himself sees as, a good person who has treated him well, but to love also the polar opposite is what separates love from fickle emotions. ~ criss-jami, @wisdomtrove
205:With all of its false assumptions and evil methods, communism grew as a protest against the hardships of the underprivileged. Communism in theory emphasized a classless society, and a concern for social justice, though the world knows from sad experience that in practice it created new classes and a new lexicon of injustice. ~ martin-luther-king, @wisdomtrove
206:See where Congress passed a two billion dollar bill to relieve bankers' mistakes. You can always count on us helping those who have lost part of their fortune, but our whole history records nary a case where the loan was for the man who had absolutely nothing. Our theory is to help only those who can get along, even if they don't get a loan. ~ will-rogers, @wisdomtrove
207:We see many persons talking the most wonderfully fine things about charity and about equality and the rights of other people and all that, but it is only in theory. I was so fortunate as to find one who was able to carry theory into practice. He had the most wonderful faculty of carrying everything into practice which he thought was right. ~ swami-vivekananda, @wisdomtrove
208:The art of writing is mysterious; the opinions we hold are ephemeral , and I prefer the Platonic idea of the Muse to that of Poe, who reasoned, or feigned to reason, that the writing of a poem is an act of the intelligence. It never fails to amaze me that the classics hold a romantic theory of poetry, and a romantic poet a classical theory. ~ jorge-luis-borges, @wisdomtrove
209:We could tell them [alien civilization] things that we have discovered in the realm of mathematical physics, but there is stuff that I would like to know. There are some famous problems like how to bring gravitation and quantum physics together, the long-sought-after theory of quantum gravity. But it may be hard to understand the answer that comes back. ~ paul-davies, @wisdomtrove
210:Entrepreneurship rests on a theory of economy and society. The theory sees change as normal and indeed as healthy. And it sees the major task in society and especially in the economy as doing something different rather than doing better what is already being done. This is basically what Say, two hundred years ago, meant when he coined the term entrepreneur. ~ peter-drucker, @wisdomtrove
211:It {Darwin's theory of evolution] was a concept of such stunning simplicity, but it gave rise, naturally, to all of the infinite and baffling complexity of life. The awe it inspired in me made the awe that people talk about in respect of religious experience seem, frankly, silly beside it. I'd take the awe of understanding over the awe of ignorance any day. ~ douglas-adams, @wisdomtrove
212:One theory says that if you treat people well, you're more likely to encourage them to do what you want, making all the effort pay off. Do this, get that. Another one, which I prefer, is that you might consider treating people with kindness merely because you can. Regardless of what they choose to do in response, this is what you choose to do. Because you can. ~ seth-godin, @wisdomtrove
213:I think one has to understand, not as a theory, not as a speculative, entertaining concept, but rather as an actual fact - that we are the world and the world is us. The world is each one of us; to feel that, to be really committed to it and to nothing else, brings about a feeling of great responsibility and an action that must not be fragmentary, but whole. ~ jiddu-krishnamurti, @wisdomtrove
214:The theory of free speech, that truth is so much larger and stranger and more many-sided than we know of, that it is very much better at all costs to hear everyone's account of it, is a theory which has been justified on the whole by experiment, but which remains a very daring and even a very surprising theory. It is really one of the great discoveries of the modern time. ~ g-k-chesterton, @wisdomtrove
215:The main thing that I learned about conspiracy theory, is that conspiracy theorists believe in a conspiracy because that is more comforting. The truth of the world is that it is actually chaotic. The truth is that it is not The Iluminati, or The Jewish Banking Conspiracy, or the Gray Alien Theory. The truth is far more frightening - Nobody is in control. The world is rudderless. ~ alan-moore, @wisdomtrove
216:We may affirm of Mr. Buffon, that which has been said of the chemists of old; though he may have failed in attaining his principal aim, of establishing a theory, yet he has brought together such a multitude of facts relative to the history of the earth, and the nature of its fossil productions, that curiosity finds ample compensation, even while it feels the want of conviction. ~ oliver-goldsmith, @wisdomtrove
217:What would it mean if there were a theory that explained everything? And just what does "everything" actually mean, anyway? Would this new theory in physics explain, say the meaning of human poetry? Or how economics work? Or the stages of psychosexual development? Can this new physics explain the currents of ecosystems, or the dynamics of history, or why human wars are so terribly common? ~ ken-wilber, @wisdomtrove
218:During all those years of experimentation and research, I never once made a discovery. All my work was deductive, and the results I achieved were those of invention, pure and simple. I would construct a theory and work on its lines until I found it was untenable. Then it would be discarded at once and another theory evolved. This was the only possible way for me to work out the problem. ~ thomas-edison, @wisdomtrove
219:To produce a really good biological theory one must try to see through the clutter produced by evolution to the basic mechanisms lying beneath them, realizing that they are likely to be overlaid by other, secondary mechanisms. What seems to physicists to be a hopelessly complicated process may have been what nature found simplest, because nature could only build on what was already there. ~ francis-crick, @wisdomtrove
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221:Since when do we in America believe that our society is made up of two diametrically opposed classes - one rich, one poor - both in a permanent state of conflict and neither able to get ahead except at the expense of the other? Since when do we in America accept this alien and discredited theory of social and class warfare? Since when do we in America endorse the politics of envy and division? ~ ronald-reagan, @wisdomtrove
222:Even if there is only one possible unified theory, it is just a set of rules and equations. What is it that breathes fire into the equations and makes a universe for them to describe? The usual approach of science of constructing a mathematical model cannot answer the questions of why there should be a universe for the model to describe. Why does the universe go to all the bother of existing? ~ stephen-hawking, @wisdomtrove
223:We all have known good critics, who have stamped out poet's hopes; Good statesmen, who pulled ruin on the state; Good patriots, who, for a theory, risked a cause; Good kings, who disemboweled for a tax; Good Popes, who brought all good to jeopardy; Good Christians, who sat still in easy-chairs; And damned the general world for standing up. Now, may the good God pardon all good men! ~ elizabeth-barrett-browning, @wisdomtrove
224:When mental development is under discussion, there are many who say, &
225:The mathematical framework of quantum theory has passed countless successful tests and is now universally accepted as a consistent and accurate description of all atomic phenomena. The verbal interpretation, on the other hand - i.e., the metaphysics of quantum theory - is on far less solid ground. In fact, in more than forty years physicists have not been able to provide a clear metaphysical model. ~ fritjof-capra, @wisdomtrove
226:Oh my God, does art engender humanity? It awakens your humanity. But humanity has nothing to do with political theory. Political theory is in the interests of one group of humanity, or one ideal for humanity. But humanity-my heavens, that's what proper art renders. We have a paradox. Going into the deepest aspects of inner space connects you with something that is the most vital for the outer realm. ~ joseph-campbell, @wisdomtrove
227:Someone asked me very recently why I have 8 million views on TED - "your work resonates, what are you doing?" What I think my contribution is, what I do well, is I name experiences that are very universal that no one really talks about. That's the researcher in me; that's really part of being a grounded theory researcher - putting names to concepts and experiences that people have. That's the researcher part. ~ brene-brown, @wisdomtrove
228:Well, it [evolution] is a theory, it is a scientific theory only, and it has in recent years been challenged in the world of science and is not yet believed in the scientific community to be as infallible as it once was believed. But if it was going to be taught in the schools, then I think that also the biblical theory of creation, which is not a theory but the biblical story of creation, should also be taught. ~ ronald-reagan, @wisdomtrove
229:Democracy turns upon and devours itself. Universal suffrage, in theory the palladium of our liberties, becomes the assurance of our slavery. And that slavery will grow more and more abject and ignoble as the differential birth rate, the deliberate encouragement of mendicancy and the failure of popular education produce a larger and larger mass of prehensile half-wits, and so make the demagogues more and more secure. ~ h-l-mencken, @wisdomtrove
230:Liberalism makes this mistake in regard to private property and Marxism makes it in regard to socialized property... The Marxist illusion is partly derived from a romantic conception of human nature... It assumes that the socialization of property will eliminate human egotism... The development of a managerial class in Russia, combing economic with political power, is an historic refutation of the Marxist theory. ~ reinhold-niebuhr, @wisdomtrove
231:Wheeler hopes that we can discover, within the context of physics, a principle that will enable the universe to come into existence "of its own accord." In his search for such a theory, he remarks: "No guiding principle would seem more powerful than the requirement that it should provide the universe with a way to come into being." Wheeler likened this &
232:An enormous amount of modern ingenuity is expended on finding defences for the indefensible conduct of the powerful. As I have said above, these defences generally exhibit themselves most emphatically in the form of appeals to physical science. And of all the forms in which science, or pseudo-science, has come to the rescue of the rich and stupid, there is none so singular as the singular invention of the theory of races. ~ g-k-chesterton, @wisdomtrove
233:The theory which I would offer, is simply, that as the land with the attached reefs subsides very gradually from the action of subterranean causes, the coral-building polypi soon raise again their solid masses to the level of the water: but not so with the land; each inch lost is irreclaimably gone; as the whole gradually sinks, the water gains foot by foot on the shore, till the last and highest peak is finally submerged. ~ charles-darwin, @wisdomtrove
234:Let the writer take up surgery or bricklaying if he is interested in technique. There is no mechanical way to get the writing done, no shortcut. The young writer would be a fool to follow a theory. Teach yourself by your own mistakes; people learn only by error. The good artist believes that nobody is good enough to give him advice. He has supreme vanity. No matter how much he admires the old writer, he wants to beat him. ~ william-faulkner, @wisdomtrove
235:On the theory of the soul's mortality, the inferiority of women's capacity is easily accounted for: Their domestic life requires no higher faculties either of mind or body. This circumstance vanishes and becomes absolutely insignificant, on the religious theory: The one sex has an equal task to perform as the other: Their powers of reason and resolution ought also to have been equal, and both of them infinitely greater than at present. ~ david-hume, @wisdomtrove
236:If someone points out to you that your pet theory of the universe is in disagreement with Maxwell's equations - then so much the worse for Maxwell's equations. If it is found to be contradicted by observation - well, these experimentalists do bungle things sometimes. But if your theory is found to be against the second law of thermodynamics I can give you no hope; there is nothing for it but to collapse in deepest humiliation. ~ sir-arthur-eddington, @wisdomtrove
237:It is better to be a fool than to be dead. It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity. Some people swallow the universe like a pill; they travel on through the world, like smiling images pushed from behind. For God's sake give me the young man who has brains enough to make a fool of himself! ~ robert-louis-stevenson, @wisdomtrove
238:Brethren, do something; do something, do something! While societies and unions make constitutions, let us win souls. I pray you, be men of action all of you. Get to work and quit yourselves like men. Old Suvarov's idea of war is mine: `Forward and strike! No theory! Attack! Form a column! Charge bayonets! Plunge into the center of the enemy! Our one aim is to win souls; and this we are not to talk about, but do in the power of God!' ~ charles-spurgeon, @wisdomtrove
239:I am in exact accord with the belief of Thomas Edison that spirit is immortal, that there is a continuing center of character in each personality. But I don't know what spirit is, nor matter either. I suspect they are forms of the same thing. I never could see anything in this reputed antagonism between spirit and matter. To me this is the most beautiful, the most satisfactory from a scientific standpoint, the most logical theory of life. ~ henry-ford, @wisdomtrove
240:I suspect there could be life and intelligence out there in forms we can't conceive. Just as a chimpanzee can't understand quantum theory, it could be there as aspects of reality that are beyond the capacity of our brains They could be staring us in the face and we just Don't recognise them. The problem is that we-re looking for something very much like us, assuming that they at least have something like the same mathematics and technology. ~ martin-rees, @wisdomtrove
241:I adopted the theory of Reincarnation when I was twenty six. Religion offered nothing to the point. Even work could not give me complete satisfaction. Work is futile if we cannot utilise the experience we collect in one life in the next. When I discovered Reincarnation... time was no longer limited. I was no longer a slave to the hands of the clock... I would like to communicate to others the calmness that the long view of life gives to us. ~ henry-ford, @wisdomtrove
242:In the theory of psycho-analysis we have no hesitation in assuming that the course taken by mental events is automatically regulated by the pleasure principle. We believe, that is to say, that the course of those events is invariably set in motion by an unpleasurable tension, and that it takes a direction such that its final outcome coincides with a lowering of that tension that is, with an avoidance of unpleasure or a production of pleasure. ~ sigmund-freud, @wisdomtrove
243:Observation and theory get on best when they are mixed together, both helping one another in the pursuit of truth. It is a good rule not to put overmuch confidence in a theory until it has been confirmed by observation. I hope I shall not shock the experimental physicists too much if I add that it is also a good rule not to put overmuch confidence in the observational results that are put forward until they have been confirmed by theory. ~ sir-arthur-eddington, @wisdomtrove
244:The single difference between the theory I propose and the ideas current in modern astrophysics is that I assume that an infinite conscious intelligence preexists. You cannot get away from the preexistence of something, and whether that is an ensemble of physical laws generating infinite random universes or an infinite conscious intelligence is something present-day science cannot resolve, and indeed one view is not more rational than the other. ~ bernard-haisch, @wisdomtrove
245:Consequently, if my theory be true, it is indisputable that before the lowest Silurian stratum was deposited, long periods elapsed, as long as, or probably far longer than, the whole interval from the Silurian age to the present day; and that during these vast, yet quite unknown, periods of time, the world swarmed with living creatures. To the question why we do not find records of these vast primordial periods, I can give no satisfactory answer. ~ charles-darwin, @wisdomtrove
246:Journalism only tells us what men are doing; it is fiction that tells us what they are thinking, and still more what they are feeling. If a new scientific theory finds the soul of a man in his dreams, at least it ought not to leave out his day-dreams. And all fiction is only a diary of day-dreams instead of days. And this profound preoccupation of men's minds with certain things always eventually has an effect even on the external expression of the age. ~ g-k-chesterton, @wisdomtrove
247:The very power of [textbook writers] depends on the fact that they are dealing with a boy: a boy who thinks he is ‘doing’ his ‘English prep’ and has no notion that ethics, theology, and politics are all at stake. It is not a theory they put into his mind, but an assumption, which ten years hence, its origin forgotten and its presence unconscious, will condition him to take one side in a controversy which he has never recognized as a controversy at all. ~ c-s-lewis, @wisdomtrove
248:We have our little theory on all human and divine things. Poetry, the workings of genius itself, which, in all times, with one or another meaning, has been called Inspiration, and held to be mysterious and inscrutable, is no longer without its scientific exposition. The building of the lofty rhyme is like any other masonry or bricklaying: we have theories of its rise, height, decline and fall - which latter, it would seem, is now near, among all people. ~ thomas-carlyle, @wisdomtrove
249:To invest successfully, you need not understand beta, efficient markets, modern portfolio theory, option pricing or emerging markets. You may, in fact, be better off knowing nothing of these. That, of course, is not the prevailing view at most business schools, whose finance curriculum tends to be dominated by such subjects. In our view, though, investment students need only two well-taught courses - How to Value a Business, and How to Think About Market Prices. ~ warren-buffet, @wisdomtrove
250:The intellectual and moral satisfaction that I failed to gain from the utilitarianism of Bentham and Mill, the revolutionary methods of Marx and Lenin, the social contract theory of Hobbes, the "back to nature" optimism of Rousseau, and the superman philosophy of Nietzsche, I found in the nonviolent resistance philosophy of Gandhi. I came to feel that this was the only morally and practically sound method open to oppressed people in their struggle for freedom. ~ martin-luther-king, @wisdomtrove
251:Scientists, therefore, are responsible for their research, not only intellectually but also morally. This responsibility has become an important issue in many of today's sciences, but especially so in physics, in which the results of quantum mechanics and relativity theory have opened up two very different paths for physicists to pursue. They may lead us - to put it in extreme terms - to the Buddha or to the Bomb, and it is up to each of us to decide which path to take. ~ fritjof-capra, @wisdomtrove
252:The whole machinery of our intelligence, our general ideas and laws, fixed and external objects, principles, persons, and gods, are so many symbolic, algebraic expressions. They stand for experience; experience which we are incapable of retaining and surveying in its multitudinous immediacy. We should flounder hopelessly, like the animals, did we not keep ourselves afloat and direct our course by these intellectual devices. Theory helps us to bear our ignorance of fact. ~ george-santayana, @wisdomtrove
253:To the scientists of the Renaissance, your critic was really your ally, helping you advance upon reality. Critics in science are not like drama critics, determining flops and successes. Criticism to scientists is just another means of finding out whether they're wrong, like running another experiment to see if it confirms or refutes a theory. Along with the advocacy principle of the courtroom, It is one of the best ways human beings have evolved to get closer to the truth. ~ martin-seligman, @wisdomtrove
254:I have just finished my sketch of my species theory. If as I believe that my theory is true & if it be accepted even by one competent judge, it will be a considerable step in science. I therefore write this, in case of my sudden death, as my most solemn & last request, which I am sure you will consider the same as if legally entered in my will, that you will devote 400£ to its publication & further will yourself, or through Hensleigh [Wedgwood], take trouble in promoting it. ~ charles-darwin, @wisdomtrove
255:Let man only approach his own self with a deep respect, even reverence for all that the creative soul, the God-mystery within us, puts forth. Then we shall all be sound and free. Lewdness is hateful because it impairs our integrity and our proud being. The creative, spontaneous soul sends forth its promptings of desire and aspiration in us. These promptings are our true fate, which is our business to fulfill. A fate dictated from outside, from theory or from circumstance, is a false fate. ~ d-h-lawrence, @wisdomtrove
256:Everything is un-American that tends either to government by a plutocracy or government by a mob. To divide along the lines of section or caste or creed is un-American. All privileges based on wealth, and all enmity to honest men merely because they are wealthy, are un-American-both of them equally so. The things that will destroy America are prosperity-at-any-price, peace-at-any-price, safety-first instead of duty-first, the love of soft living and the get-rich-quick theory of life. ~ theodore-roosevelt, @wisdomtrove
257:The Christians who engaged in infamous persecutions and shameful inquisitions were not evil men but misguided men. The churchmen who felt they had an edict from God to withstand the progress of science, whether in the form of a Copernican revolution or a Darwinian theory of natural selection, were not mischievous men but misinformed men. And so Christ's words from the cross are written in sharp-edged terms across some of the most inexpressible tragedies of history: &
258:I understood, not with my intellect but with my whole being, that no theories of the rationality of existence or of progress could justify such an act; I realized that even if all the people in the world from the day of creation found this to be necessary according to whatever theory, I knew that it was not necessary and that it was wrong. Therefore, my judgments must be based-on what is right and necessary and not on what people say and do; I must judge not according to progress but according to my own heart. ~ leo-tolstoy, @wisdomtrove
259:Billy Pilgrim had a theory about diaries. Women were more likely than men to think that their lives had sufficient meaning to require recording on a daily basis. It was not for the most part a God-is-leading-me-on-a-wondrous-journey kind of meaning, but more an I've-gotta-be-me-but-nobody-cares sentimentalism that passed for meaning, and they usually stopped keeping a diary by the time they hit thirty, because by then they didn't want to ponder the meaning of life anymore because it scared the crap out of them. ~ dean-koontz, @wisdomtrove
260:..I sought a world philosophy-or an integral philosophy-that would believably weave together the many pluralistic contexts of science, morals, aesthetics, Eastern as well as Western philosophy, and the world's great wisdom traditions. Not on the level of details-that is finitely impossible; but on the level of orienting generalizations: a way to suggest that the world really is one, undivided, whole, and related to itself in every way: a holistic philosophy for a holistic Kosmos, a plausible Theory of Everything. ~ ken-wilber, @wisdomtrove
261:It is difficult for some people to accept that love is a choice. This seems to run counter to the generally accepted theory of romantic love which expounds that love is inborn and as such requires no more than to accept it. This theory believes that love is a magical force which frees us from all suffering and solves every problem, that it is an end unto itself. To a limited extent, there may be some truths to each of these beliefs, but having the capacity to love is not the same as having the ability to love. ~ leo-buscaglia, @wisdomtrove
262:I imagine you already know that I am much more socialistic in my economic theory than capitalistic. And yet I am not so opposed to capitalism that I have failed to see its relative merits. It started out with a noble and high motive, to block the trade monopolies of nobles, but like most human systems it falls victim to the very thing it was revolting against. So today capitalism has outlived its usefulness. It has brought about a system that takes necessities from the masses to give luxuries to the classes. ~ martin-luther-king, @wisdomtrove
263:In a Society in which there is no law, and in theory no compulsion, the only arbiter of behaviour is public opinion. But public opinion, because of the tremendous urge to conformity in gregarious animals, is less tolerant than any system of law. When human beings are governed by "thou shalt not", the individual can practise a certain amount of eccentricity: when they are supposedly governed by "love" or "reason", he is under continuous pressure to make him behave and think in exactly the same way as everyone else. ~ george-orwell, @wisdomtrove
264:The Lordship of Jesus Christ is not quite forgotten among Christians, but it has been relegated to the hymnal where all responsibility toward it may be comfortably discharged in a glow of religious emotion. Or if it is taught as a theory in the classroom it is rarely applied to practical living. The idea that the Man Christ Jesus has absolute final authority over the whole church and over its members in every detail of their lives is simply not now accepted as true by the rank and file of evangelical Christians. ~ aiden-wilson-tozer, @wisdomtrove
265:Sarcastic Science, she would like to know, In her complacent ministry of fear, How we propose to get away from here When she has made things so we have to go Or be wiped out. Will she be asked to show Us how by rocket we may hope to steer To some star off there, say, a half light-year Through temperature of absolute zero? Why wait for Science to supply the how When any amateur can tell it now? The way to go away should be the same As fifty million years ago we came- If anyone remembers how that was I have a theory, but it hardly does. ~ robert-frost, @wisdomtrove
266:But just in proportion as this process of extermination has acted on an enormous scale, so must the number of intermediate varieties, which have formerly existed, be truly enormous. Why then is not every geological formation and every stratum full of such intermediate links? Geology assuredly does not reveal any such finely graduated organic chain; and this, perhaps, is the most obvious and serious objection which can be urged against the theory. The explanation lies, as I believe, in the extreme imperfection of the geological record. ~ charles-darwin, @wisdomtrove
267:For thirty years I have leaned toward the theory of Reincarnation. It seems a most reasonable philosophy and explains many things. No, I have no desire to know what, or who I was once; or what, or who, I shall be in the ages to come. This belief in immortality makes present living the more attractive. It gives you all the time there is. You will always be able to finish what you start. There is no fever or strain in such an outlook. We are here in life for one purpose: to get experience. We are all getting it, and we shall all use it somewhere. ~ henry-ford, @wisdomtrove
268:I used to think that the topic of positive psychology was happiness, that the gold standard for measuring happiness was life satisfaction, and that the goal of positive psychology was to increase life satisfaction. I now think that the topic of positive psychology is well-being, that the gold standard for measuring well-being is flourishing, and that the goal of positive psychology is to increase flourishing. This theory, which I call well-being theory, is very different from authentic happiness theory, and the difference requires explanation. ~ martin-seligman, @wisdomtrove
269:The Western approach to reality is mostly through theory, and theory begins by denying reality - to talk about reality, to go around reality, to catch anything that attracts our sense-intellect and abstract it away from reality itself. Thus philosophy begins by saying that the outside world is not a basic fact, that its existence can be doubted and that every proposition in which the reality of the outside world is affirmed is not an evident proposition but one that needs to be divided, dissected and analyzed. It is to stand consciously aside and try to square a circle. ~ bruce-lee, @wisdomtrove
270:It is worth repeating at this point the theories that Ford had come up with, on his first encounter with human beings, to account for their peculiar habit of continually stating and restating the very very obvious, as in "It's a nice day," or "You're very tall," or "So this is it, we're going to die." His first theory was that if human beings didn't keep exercising their lips, their mouths probably shriveled up. After a few months of observation he had come up with a second theory, which was this&
271:Quantum theory thus reveals a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smallest units. As we penetrate into matter, nature does not show us any isolated building blocks, but rather appears as a complicated web of relations between the various parts of the whole. These relations always include the observer in an essential way. The human observer constitute the final link in the chain of observational processes, and the properties of any atomic object can be understood only in terms of the object's interaction with the observer. ~ fritjof-capra, @wisdomtrove
272:This segregation is confirmed by the common stereotypes of these two disciplines and their representatives. While scientists are perceived as absentminded, casually dressed individuals who live in a refined world of abstract theory with little practical reality, lawyers are usually perceived as formally dressed people who are practically oriented, concentrating mainly on trivialities (such as negotiating their retaining fee) and engaging professionally in all sorts of nitty-gritty social intercourse—the kind of things that normal people, although worried by them, would rather not have to deal with themselves. ~ fritjof-capra, @wisdomtrove
273:Theories are neither right nor wrong. They are attempts at explaining the inexplicable. It is not the theory that matters, but the way it is being tested. It is the testing of the theory that makes it fruitful. Experiment with any theory you like - if you are truly earnest and honest, the attainment of reality will be yours. As a living being you are caught in an untenable and painful situation and you are seeking a way out. You are being offered several plans of your prison, none quite true. But they all are of some value, only if you are in dead earnest. It is the earnestness that liberates and not the theory. ~ sri-nisargadatta-maharaj, @wisdomtrove
274:The Theory of Relativity makes nobody angry because it doesn't contradict any of our cherished beliefs. Most people don't care an iota whether space and time are absolute or relative. If you think it is possible to bend space and time, well be my guest. ... In contrast, Darwin has deprived us of our souls. If you really understand the Theory of Evolution, you understand that there is no soul. This is a terrifying thought, not only to devote Christians and Muslims, but also to many secular people who don't hold any clear religious dogma, but nevertheless, want to believe that each human possess an eternal, individual essence that remains unchanged throughout life and can survive even death intact. ~ yuval-noah-harari, @wisdomtrove
275:Whenever the Eastern mystics express their knowledge in words - be it with the help of myths, symbols, poetic images or paradoxical statements-they are well aware of the limitations imposed by language and &
276:As simple as that sounds, it is nevertheless extremely difficult to adequately discuss no-boundary awareness or nondual consciousness. This is because our language — the medium in which all verbal discussion must float — is a language of boundaries. As we have seen, words and symbols and thoughts themselves are actually nothing but boundaries, for whenever you think or use a word or name, you are already creating boundaries. Even to say "reality is no-boundary awareness" is still to create a distinction between boundaries and no-boundary! So we have to keep in mind the great difficulty involved with dualistic language. That "reality is no-boundary" is true enough, provided we remember that no-boundary awareness is a direct, immediate, and nonverbal awareness, and not a mere philosophical theory. It is for these reasons that the mystic-sages stress that reality lies beyond names and forms, words and thoughts, divisions and boundaries. Beyond all boundaries lies the real world of Suchness, the Void, the Dharmakaya, Tao, Brahman, the Godhead. And in the world of suchness, there is neither good nor bad, saint nor sinner, birth nor death, for in the world of suchness there are no boundaries. ~ ken-wilber, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Everybody has a theory. ~ Daniel Handler,
2:Integral Theory, which ~ Vishen Lakhiani,
3:Category Theory by Tom LaGatta ~ Anonymous,
4:Got a better theory? ~ Lilian Jackson Braun,
5:Life is so unlike theory. ~ Anthony Trollope,
6:We have a theory about that.” We? ~ Jex Lane,
7:Wonderful theory, wrong species. ~ E O Wilson,
8:Theory can blind observation. ~ Carol Gilligan,
9:A Theory of Technological Evolution ~ Anonymous,
10:I'm the Ted Bundy of string theory. ~ Sam Harris,
11:the gap between theory and practice, ~ Anonymous,
12:New theory on H.I.V. in African women ~ Anonymous,
13:the subjective theory of value ~ Ludwig von Mises,
14:Everything is simple, in theory. ~ Dave Hutchinson,
15:My theory says Riko won this round. ~ Nora Sakavic,
16:I don't hold water with that theory ~ Ron Greenwood,
17:Without theory we can only copy. ~ W Edwards Deming,
18:At the heart of Darwin’s theory, ~ Elizabeth Kolbert,
19:I'm a bit of a romantic. In theory! ~ Olga Kurylenko,
20:My theory on education is... get one. ~ Mary Matalin,
21:Not every conspiracy is a theory. ~ James Badge Dale,
22:A script is like a theory of a movie. ~ John C Reilly,
23:Funeral by funeral, theory advances. ~ Paul Samuelson,
24:Yoga is 99% practice and 1% theory. ~ K Pattabhi Jois,
25:Architecture theory is very interesting. ~ David Byrne,
26:Film theory has nothing to do with film. ~ Roger Ebert,
27:Topology and number theory are my faves. ~ Janna Levin,
28:Billy Pilgrim had a theory about diaries. ~ Dean Koontz,
29:Sex is the theory; porn is the practice. ~ Mark Simpson,
30:The best practice is inspired by theory. ~ Donald Knuth,
31:The best theory is inspired by practice. ~ Donald Knuth,
32:There is no knowledge without theory. ~ W Edwards Deming,
33:The theory of truth is a series of truisms. ~ J L Austin,
34:We don’t have a theory of strategy creation ~ W Chan Kim,
35:A theory is a battlefield in your head. ~ Haruki Murakami,
36:A young man is a theory, an old man is a fact. ~ E W Howe,
37:How empty is theory in the presence of fact! ~ Mark Twain,
38:Observation always involves theory. ~ Edwin Powell Hubble,
39:Observations always involve theory. ~ Edwin Powell Hubble,
40:Set theory in sheep's clothing. ~ Willard Van Orman Quine,
41:We want best efforts guided by theory. ~ W Edwards Deming,
42:An ounce of practice is worth a ton of theory! ~ Sivananda,
43:A theory must be tempered with reality. ~ Jawaharlal Nehru,
44:I wanted to make noise, not study theory. ~ James Hetfield,
45:Nothing is more practical than a good theory. ~ Kurt Lewin,
46:Without theory, there are no questions. ~ W Edwards Deming,
47:I have just got a new theory of eternity. ~ Albert Einstein,
48:On the delusional theory of consciousness ~ Susan Blackmore,
49:Theory is the practice of the impotent. ~ Carlos Ruiz Zaf n,
50:Theory is the practice of the impotent. ~ Carlos Ruiz Zafon,
51:We need useless theory more than ever today. ~ Slavoj Zizek,
52:Every doctrine has a theory of the beginning. ~ Mason Cooley,
53:Gray is the color of all theory ~ Johann Wolfgang von Goethe,
54:In art, practice always comes before theory. ~ Pablo Picasso,
55:I want a theory to come out to guide policy. ~ Fred D Aguiar,
56:There is nothing so practical as a good theory. ~ Kurt Lewin,
57:Deism is compatible with evolutionary theory. ~ Elliott Sober,
58:I don't really believe in the auteur theory. ~ Park Chan wook,
59:It’s easy to make ideological mistakes in theory. ~ Liu Cixin,
60:I have a theory that theories are destructive. ~ Carl Whitaker,
61:Life had stepped into the place of theory. ~ Fyodor Dostoevsky,
62:Life had stepped into the place of theory ~ Fyodor Dostoyevsky,
63:My theory. Music can fix anything. Anything. ~ Asa Butterfield,
64:People are experience-rich and theory-poor. ~ Malcolm Gladwell,
65:Theory is needed to tell you where to look. ~ Marcus du Sautoy,
66:theory that a reduction in our population means ~ John Grisham,
67:There is no complete theory of anything. ~ Robert Anton Wilson,
68:Thus the theory of description matters most. ~ Wallace Stevens,
69:To work in fundamental theory, one must be stupid. ~ Liu Cixin,
70:An ounce of action is worth a ton of theory. ~ Chris Guillebeau,
71:An ounce of action is worth a ton of theory. ~ Friedrich Engels,
72:blue ocean strategy is a theory of market creation ~ W Chan Kim,
73:gradualism in theory, is perpetuity in practice. ~ Louis Menand,
74:Perfectly correct chess exists only in theory. ~ Garry Kasparov,
75:The most practical solution is a good theory. ~ Albert Einstein,
76:We learn who we are in practice, not in theory. ~ David Epstein,
77:I think that Utopia is a theory of human action. ~ Cory Doctorow,
78:Nothing is more practical than a good theory. ~ Ludwig Boltzmann,
79:Philosophy is not a theory but an activity ~ Ludwig Wittgenstein,
80:politically correct theory, the one the vamps ~ Charlaine Harris,
81:Professors of theory merely hold post-mortems. ~ Stephen Leacock,
82:secure base.” Out of Bowlby’s attachment theory. ~ Steven Kotler,
83:That theory is worthless. It isn't even wrong! ~ Wolfgang Pauli,
84:A theory that explains everything, explains nothing ~ Karl Popper,
85:He that travels in theory has no inconveniences. ~ Samuel Johnson,
86:I never read theory. I think that was to my benefit. ~ Nan Goldin,
87:My theory on smear pieces is try and win 'em over. ~ Aubrey O Day,
88:Philosophy is not a theory but an activity. ~ Ludwig Wittgenstein,
89:The theory must not contradict empirical facts, ~ Albert Einstein,
90:The theory must not contradict empirical facts. ~ Albert Einstein,
91:We should be guided by theory, not by numbers. ~ W Edwards Deming,
92:An ounce of action is worth a ton of theory. ~ Ralph Waldo Emerson,
93:Last time I checked, lifting theory has a PR of zero. ~ Steve Shaw,
94:My theory of evolution is that Darwin was adopted. ~ Steven Wright,
95:String theory is rather like plumbing, in a way. ~ Stephen Hawking,
96:Theory helps us to bear our ignorance of facts. ~ George Santayana,
97:The theory [of evolution] is a scientific mistake. ~ Louis Agassiz,
98:Feminism is a theory, lesbianism is a practice. ~ Ti Grace Atkinson,
99:Maxwell's theory is Maxwell's system of equations. ~ Heinrich Hertz,
100:My theory is, strong people don't need strong leaders. ~ Ella Baker,
101:Unfortunately, theory don't always carry the day. ~ Jeannette Walls,
102:Without a theory the facts are silent. ~ Friedrich August von Hayek,
103:A scientific theory is a tool and not a creed. ~ Joseph John Thomson,
104:As the saying goes not every conspiracy is a theory. ~ Joseph Finder,
105:Feminism is the theory. Lesbianism is the practice. ~ Alison Bechdel,
106:It is the theory which decides what we can observe ~ Albert Einstein,
107:Throw a theory into the fire; it only spoils life. ~ Mikhail Bakunin,
108:Always the facts must be twisted to fit the theory! ~ Agatha Christie,
109:An interesting theory. But she wasn’t in Yorkshire. ~ Tasha Alexander,
110:[A] theory is a very dangerous thing to have. ~ Nassim Nicholas Taleb,
111:Could Shakespeare give a theory of Shakespeare? ~ Ralph Waldo Emerson,
112:Creationism: the theory that Rome was built in a day. ~ Margaret Mead,
113:Im very strongly in favor of the auteur theory. ~ George Hickenlooper,
114:It is a condition which confronts us-not a theory. ~ Grover Cleveland,
115:It is the theory that decides what can be observed. ~ Albert Einstein,
116:It is the theory which decides what can be observed ~ Albert Einstein,
117:There is nothing more practical than a good theory. ~ Leonid Brezhnev,
118:The secret of theory is that truth does not exist. ~ Jean Baudrillard,
119:The ultimate, most holy form of theory is action. ~ Nikos Kazantzakis,
120:A professor must have a theory as a dog must have fleas. ~ H L Mencken,
121:A theory is the academic equivalent of a guess. - Gordon ~ Derek Landy,
122:If the facts don't fit the theory, change the facts. ~ Albert Einstein,
123:No scientific theory can claim absolutely certainty. ~ David Christian,
124:Prospect Theory: An Analysis of Decision Under Risk, ~ Daniel Kahneman,
125:There is such a difference between life and theory. ~ Anthony Trollope,
126:Without theory there is nothing to modify or learn. ~ W Edwards Deming,
127:working hypothesis, can move forward with theory, while ~ Richard Rohr,
128:You can't run a business or anything else on a theory. ~ Harold Geneen,
129:Feminism is the theory, lesbianism is the practice. ~ Ti Grace Atkinson,
130:For a theory is a very dangerous thing to have. ~ Nassim Nicholas Taleb,
131:I can not evolve any concrete theory about painting. ~ William Baziotes,
132:My theory is that men are no more liberated than women. ~ Indira Gandhi,
133:My theory on Manchester and why it produces the bands it ~ Jimi Goodwin,
134:Power floats like money, like language, like theory. ~ Jean Baudrillard,
135:Quantum theory also tells us that the world is not ~ John Polkinghorne,
136:There is no pure, disinterested, theory-free observation. ~ Karl Popper,
137:Data don't generate theory - only researchers do that. ~ Henry Mintzberg,
138:Gradualism in theory is perpetuity in practice. ~ William Lloyd Garrison,
139:I have a theory that too much learning unbalances the mind. ~ Iain Pears,
140:You know what my theory is? Accept me or go to hell. ~ Gilbert Gottfried,
141:Your theory is crazy, but it's not crazy enough to be true. ~ Niels Bohr,
142:A theory accepted by 99 percent of scientists may be wrong. ~ Tom Bethell,
143:Capitalism sounds good in theory but it just doesn't work. ~ Edward Abbey,
144:If the fact will not fit the theory - let the theory go ~ Agatha Christie,
145:Logic is not a theory but a reflexion of the world. ~ Ludwig Wittgenstein,
146:My theory is to enjoy life, but my practice is against it. ~ Charles Lamb,
147:The theory of government changes with general progress. ~ Ulysses S Grant,
148:thought, the theory of the holotropic mind and the ~ James Conroyd Martin,
149:If the facts don't fit your theory, just find some new facts. ~ Susan Juby,
150:I started working and publishing in price theory by 1938. ~ George Stigler,
151:It is only theory that makes men completely incautious. ~ Bertrand Russell,
152:Practice should always be based on a sound knowledge of theory ~ Anonymous,
153:The truth of a theory is in your mind, not in your eyes. ~ Albert Einstein,
154:This stuff only works in practice. In theory, it’s a mess. ~ Cory Doctorow,
155:All theory is against free will; all experience is for it. ~ Samuel Johnson,
156:The equally is a political theory, but no a practical politics. ~ P D James,
157:There’s a reason theory and practice are two different words. ~ Brent Weeks,
158:Things just seem so much better in theory than in practice. ~ Chris Wooding,
159:Ahimsa in theory no one knows. It is as indefinable as God. ~ Mahatma Gandhi,
160:A rational prediction has an explanation based on theory. ~ W Edwards Deming,
161:. . . equality is a political theory not a practical policy. . . ~ P D James,
162:"I have no theory about dreams, I do not know how dreams arise." ~ Carl Jung,
163:I just live one day at a time. That's my new theory in life. ~ Truman Capote,
164:Never accept a fact until it has been verified by theory. ~ Arthur Eddington,
165:Theory attracts practice as the magnet attracts iron. ~ Carl Friedrich Gauss,
166:Theory now: concern for truth must not hobble our discussion. ~ Mason Cooley,
167:David Drucker has a theory about my metaphorical radio waves. ~ Julie Buxbaum,
168:My theory is that the only people who hate hipsters are hipsters. ~ Kemp Muhl,
169:Neither evolution nor creation qualifies as a scientific theory. ~ Duane Gish,
170:That is my theory to explain the I don't knows. It's human. ~ Gene Weingarten,
171:The man has a theory. The woman has hipbones. Here comes Death. ~ Anne Carson,
172:Theory without data is myth: data without theory is madness. ~ Phil Zuckerman,
173:There is no clear-cut distinction between example and theory ~ Michael Atiyah,
174:A theory is no more like a fact than a photograph is like a person. ~ E W Howe,
175:But my prevailing theory at the moment was this fucking booth. ~ Sierra Simone,
176:I guess that blows your theory, Paige. Niceness trumps art. ~ Caragh M O Brien,
177:it was not a theory. No formal, testable, falsifiable propositions ~ Anonymous,
178:Kazimierz Dabrowski and his Theory of Positive Disintegration. ~ Lauren Sapala,
179:the 2008 crisis is a textbook case for the theory of information ~ Jean Tirole,
180:A good scientific theory should be explicable to a barmaid. ~ Ernest Rutherford,
181:An ounce of practice is better than tons of theory. ~ Vishnudevananda Saraswati,
182:Anyone who is not shocked by quantum theory has not understood it. ~ Niels Bohr,
183:cosmological constant to his theory, at the Lowell Observatory in ~ Bill Bryson,
184:Every taxi driver I have ever spoken to has a theory of gender. ~ Judith Butler,
185:I'm going to move to Theory someday. Everything works there. ~ Michael Swanwick,
186:No single theory ever agrees with all the facts in its domain ~ Paul Feyerabend,
187:One ounce of practice is worth a thousand pounds of theory. ~ Swami Vivekananda,
188:The father of information theory, Claude Shannon (1916–2001), ~ Luciano Floridi,
189:The more success the quantum theory has, the sillier it looks ~ Albert Einstein,
190:The supreme misfortune is when theory outstrips performance ~ Leonardo da Vinci,
191:we all need a personal theory of what makes people tick. To ~ Tom Butler Bowdon,
192:When the fact doesn't meet the theory then let go the theory. ~ Agatha Christie,
193:As far as social-economic theory is concerned, I am still a Marxist ~ Dalai Lama,
194:A workaholic who supported his wife in theory but never in action. ~ Stacy Green,
195:It is a theory of mine that one always gets what one wants. My ~ Agatha Christie,
196:Lacanian theory must be understood as a kind of “slave morality. ~ Judith Butler,
197:The more success the quantum theory has, the sillier it looks. ~ Albert Einstein,
198:There is no picture- or theory-independent concept of reality. ~ Stephen Hawking,
199:All we can do is search for the falsity content in our best theory. ~ Karl Popper,
200:A theory is just a mathematical model to describe the observations. ~ Karl Popper,
201:Democracy is beautiful in theory; in practice it is a fallacy. ~ Benito Mussolini,
202:Let your religion be less of a theory and more of a love affair. ~ G K Chesterton,
203:Progress in science comes when experiments contradict theory. ~ Richard P Feynman,
204:The end of science is not to prove a theory, but to improve mankind. ~ Manly Hall,
205:The ever-popular conspiracy theory. No home should be without one. ~ Stephen King,
206:There is no falsification before the emergence of a better theory. ~ Imre Lakatos,
207:Wikipedia only works in practice. In theory, it's a total disaster. ~ Sue Gardner,
208:All science has one aim, namely, to find a theory of nature. ~ Ralph Waldo Emerson,
209:First literature came to refer only to itself, the literary theory. ~ Mason Cooley,
210:I have a theory that most people in Hollywood are from Texas. ~ Emmanuelle Chriqui,
211:I have a theory that the people who cook in jails are British chefs. ~ Steve Earle,
212:I have this theory, bands with enigmatic lyrics attract crazies. ~ Michael Azerrad,
213:The basic theory in twistor theory is not to add extra dimensions. ~ Roger Penrose,
214:Theory is good; but it doesn't prevent things from existing. ~ Jean Martin Charcot,
215:The principle of universality is not a 'theory'. Just moral truism. ~ Noam Chomsky,
216:To understand theory is not enough. Much practice is necessary. ~ Kimon Nicolaides,
217:Well,' said Hawksmoor. 'It's a theory and a theory can do no harm. ~ Peter Ackroyd,
218:I have a theory that the only original things we ever do are mistakes. ~ Billy Joel,
219:I've got this theory that there is a Volvo in any sane person's future. ~ James May,
220:Scarcely anyone who comprehends this theory can escape its magic. ~ Albert Einstein,
221:Shannon used a phrase he had never used before: “information theory. ~ James Gleick,
222:Following the emergence of Maxwell’s theory of electromagnetic radiation ~ Anonymous,
223:There is no theory. You merely have to listen. Pleasure is the law. ~ Claude Debussy,
224:We must never assume that local practice conforms with state theory. ~ James C Scott,
225:A scholar can never let mere wrongness get in the way of the theory. ~ China Mieville,
226:A scholar can never let mere wrongness get in the way of the theory. ~ China Mi ville,
227:Evolution is a theory with more holes than a Dutch dam of swiss cheese. ~ Eoin Colfer,
228:I grow daily to honor facts more and more, and theory less and less. ~ Thomas Carlyle,
229:Jealousy is the theory that some other fellow has just as little taste. ~ H L Mencken,
230:Practice should always be based upon a sound knowledge of theory. ~ Leonardo da Vinci,
231:The evolution theory is purely the product of the imagination. ~ John Ambrose Fleming,
232:The joys of theory are the sweetest intellectual pleasures of life ~ Ludwig Feuerbach,
233:What we call ‘natural’ is frequently no more than bad theory. ~ Maurice Merleau Ponty,
234:When I was in film school I was learning more theory than practice. ~ Louis Leterrier,
235:Without revolutionary theory there can be no revolutionary movement. ~ Vladimir Lenin,
236:A most elaborate theory may be constructed by a devout mind. ~ Charles Haddon Spurgeon,
237:As of yet there has been no theory or process for true strategy creation. ~ W Chan Kim,
238:Do not read history. Read biography for it is life without theory. ~ Benjamin Disraeli,
239:I have a theory that we are at our meanest when we feel threatened. ~ Katherine Center,
240:In theory Vera liked strong women; in practice they often irritated her. ~ Ann Cleeves,
241:labor and capital may be partners in theory, but they are enemies in fact. ~ Anonymous,
242:My theory was that a city without a newspaper is a city without a soul. ~ Luis A Ferre,
243:My theory was that what I had to do was make a study of human behavior. ~ A E van Vogt,
244:Theory-the seeing of patterns, showing the forest as well as the trees ~ Adrienne Rich,
245:Without Revolutionary theory, there can be no Revolutionary Movement. ~ Vladimir Lenin,
246:An ounce of practice is generally worth more than a ton of theory. ~ Ernst F Schumacher,
247:buggy eyes supported her theory that there might be something off about her ~ S M Reine,
248:Do not say hypothesis, and even less theory: say way of thinking. ~ Georg C Lichtenberg,
249:Friedrich Engels said: “An ounce of action is worth a ton of theory. ~ Chris Guillebeau,
250:However much you are read in theory, if thou hast no practice thou art ignorant ~ Saadi,
251:It is bigotry for public schools to teach only one theory of origins. ~ Clarence Darrow,
252:Let your religion be less of a theory and more of a love affair. ~ Gilbert K Chesterton,
253:My theory of what makes people likeable stars is that they're likeable. ~ Rob Letterman,
254:Nothing can be more idle than the opposition of theory to practice! ~ Jean Baptiste Say,
255:The more successes the quantum theory enjoys, the more stupid it looks’, ~ Manjit Kumar,
256:You’ll see that without theory, we’re at sea without a sextant. ~ Clayton M Christensen,
257:A discovery is generally an unforeseen relation not included in theory. ~ Claude Bernard,
258:Do not say hypothesis, and even less theory: say way of thinking. ~ Georg C Lichtenberg,
259:Frankly, these days, without a theory to go with it, I can't see a painting. ~ Tom Wolfe,
260:I am a misanthropic humanist... Do I like people? They're great, IN THEORY. ~ Bill Hicks,
261:I have a theory that selflessness and bravery aren't all that different. ~ Veronica Roth,
262:I have a theory that you can decide to make whatever day it is a good day. ~ Ryan Tedder,
263:It was Trout's theory that the atmosphere would become unbreakable soon. ~ Kurt Vonnegut,
264:It would be possible, in theory, for life and art to be reversed. ~ Jonathan Safran Foer,
265:Well, it may be all right in practice, but it will never work in theory ~ Warren Buffett,
266:His theory of negotiation was that to get to yes, you first had to say no. ~ Bob Woodward,
267:…I am a good Hegelian. If you have a good theory, forget about the reality. ~ Slavoj i ek,
268:I have a theory... Theatre actors are better at auditions than film actors. ~ Shaun Sipos,
269:In my experience, Mr. Slean, whenever theory meets reality, theory loses. ~ Craig Alanson,
270:In theory, theory and practice are the same. In practice, they are not. ~ Albert Einstein,
271:Jack's [Ma Yun ] theory is that whoever controls data controls the world. ~ Masayoshi Son,
272:Laws which are consistent in theory often prove chaotic in practice. ~ Napoleon Bonaparte,
273:My theory of hitting was just to watch the ball as it came in and hit it. ~ Tommy Lasorda,
274:Theory-free science makes about as much sense as value-free politics. ~ Stephen Jay Gould,
275:Theory without practice is just as incomplete as practice without theory. ~ Assata Shakur,
276:Without a revolutionary theory there cannot be a revolutionary movement. ~ Vladimir Lenin,
277:All data are filtered, observation is necessarily 'theory-laden'. ~ Norwood Russell Hanson,
278:Capitalism is a great idea in theory, but in practice it just doesn't work. ~ Jeremy Hardy,
279:Every genuine test of a theory is an attempt to falsify it, or to refute it. ~ Karl Popper,
280:Every theory you’ve ever fucking had about men, I’m going to prove wrong, ~ Krista Ritchie,
281:I'm against the theory of the multinational corporations who say if you are ~ Jean Ziegler,
282:I’m going to live in theory, because in theory everything goes perfectly . . . ~ Marc Levy,
283:Science walks forward on two feet, namely theory and experiment. ~ Robert Andrews Millikan,
284:Theory and harmony broadened my mind in music. I know what music is made of. ~ Nina Simone,
285:All theory is gray, but the tree of life, my friend, is green. ~ Johann Wolfgang von Goethe,
286:I am a figure skater, which helps me appreciate Newton's theory of mechanics. ~ Michio Kaku,
287:I am not the kind of girl who can trust a theory based on one person. ~ Brigitte Boisselier,
288:I have this theory: If you forgive someone, they can't hurt you anymore. ~ Candace Bushnell,
289:It is certainly not the least charm of a theory that it is refutable. ~ Friedrich Nietzsche,
290:No battle can be won in the study, and theory without practice is dead. ~ Alexander Suvorov,
291:Of two or more competing theories, the simpler theory is most likely correct. ~ Mike Dooley,
292:Parallel universes are not a theory, but a prediction of certain theories. Of ~ Max Tegmark,
293:Scientific theory is a contrived foothold in the chaos of living phenomena. ~ Wilhelm Reich,
294:The core premise of economic theory is that people choose by optimizing. ~ Richard H Thaler,
295:Theory must mediate between all previous truths and certain new experiences ~ William James,
296:The theory of evolution is the only reason we understand any of this. ~ Shawn Lawrence Otto,
297:We live beyond words, as also we live beyond computation and beyond theory. ~ Wendell Berry,
298:Any theory that makes progress is bound to be initially counterintuitive. ~ Daniel C Dennett,
299:A theory that you can't explain to a bartender is probably no damn good. ~ Ernest Rutherford,
300:I believe in God, not as a theory but as a fact more real than life itself. ~ Mahatma Gandhi,
301:I don't think that design needs theory, but I think designers need theory. ~ Johanna Drucker,
302:I'm not sure what theory is, unless it's the pursuit of fundamental questions. ~ David Antin,
303:It's just something that I like, and I also don't buy into the ageism theory. ~ Joan Collins,
304:Read no history--nothing but biography, for that is life without theory. ~ Benjamin Disraeli,
305:Read no history: nothing but biography, for that is life without theory. ~ Benjamin Disraeli,
306:Theory, from whatever source, is not perfect until it is reduced to practice. ~ Hosea Ballou,
307:Coincidence is what you have left over when you apply a bad theory. ~ Percy Williams Bridgman,
308:I don't know anything about music theory at all. Zero. But I don't really need to. ~ Amos Lee,
309:I’m thinking we should test your theory…see if my voice really is all you need. ~ Sarah Grimm,
310:It is difficult to play against Einstein's theory -on his first loss to Fischer ~ Mikhail Tal,
311:Lisp은 코드와 데이터를 단일하게 취급함으로써, 완전한 계산 이론(a complete theory of computation)을 포함하고 있다는 ~ Anonymous,
312:Philosophy is, in the last instance, class struggle in the field of theory. ~ Louis Althusser,
313:Probability theory is nothing but common sense reduced to calculation. ~ Pierre Simon Laplace,
314:Think of a hypothesis as a card. A theory is a house made of hypotheses. ~ Marilyn vos Savant,
315:We must have a human approach. As far as socioeconomic theory, I am Marxist. ~ Dalai Lama XIV,
316:What good does the theory [of economics] do if it is not working for people? ~ Muhammad Yunus,
317:Don't believe the results of experiments until they're confirmed by theory. ~ Arthur Eddington,
318:Facts do not 'speak for themselves'; they are read in the light of theory. ~ Stephen Jay Gould,
319:For the most part, quantum theory has been of little practical value in my life. ~ Jenny Diski,
320:Ideals are great in theory ... but they don't work too well in real life. ~ Laurell K Hamilton,
321:I think everybody has a bisexual nature. That's my theory. I could be wrong. ~ Madonna Ciccone,
322:I think it's a theory... the theory of evolution and I don't accept it as a theory. ~ Ron Paul,
323:I worked on true Baconian principles, and without any theory collected facts. ~ Charles Darwin,
324:one of the tests of a theory is that, once grasped, it appears self-evident. ~ Arthur Koestler,
325:She’d expected Emerson Knight to look like Sheldon from The Big Bang Theory. ~ Janet Evanovich,
326:Since others have explained my theory, I can no longer understand it myself. ~ Albert Einstein,
327:Theory and interpretation, far from threatening works of art, keep them alive. ~ Janet Malcolm,
328:theory, in which gradual, cumulative exposure is the predicted mechanism of effect ~ Anonymous,
329:.. the voice of nature and experience seems plainly to oppose the selfish theory. ~ David Hume,
330:A Mathematician is someone who can take a cup of coffee and turn it into a theory. ~ Paul Erdos,
331:Defying History and Theory: The United States as the 'Last Remaining Superpower,' ~ Josef Joffe,
332:Everyone knows, or has strongly suspected, that capital theory is difficult. ~ Charles Ferguson,
333:If [quantum theory] is correct, it signifies the end of physics as a science. ~ Albert Einstein,
334:I have a tendency to often share the point of view of the conspiracy theory. ~ Marion Cotillard,
335:I have a theory that the truth is never told during the nine-to-five hours. ~ Hunter S Thompson,
336:I have a theory you shouldn't write a book unless you have something to say. ~ Andrew Breitbart,
337:No theory of life seemed to him to be of any importance compared with life itself ~ Oscar Wilde,
338:The cultivation theory has been widely used in the study of violence in television. ~ Anonymous,
339:There is no good theory of disease which does not at once suggest a cure. ~ Ralph Waldo Emerson,
340:The Theory of Evolution has more holes in it than a dam made out of Swiss cheese. ~ Eoin Colfer,
341:The word doctrine, as used in the Bible, means teaching of duty, not theory. ~ George MacDonald,
342:A theory however elegant and economical must be rejected or revised if it is untrue ~ John Rawls,
343:Confidence pumped to the level of giving zero fucks was portable, at least in theory. ~ T E Grau,
344:general benevolence was one of the leading features of the Pickwickian theory, ~ Charles Dickens,
345:It is impossible to do science in the absence of a pre-existing theory. (p.125) ~ Kathryn Schulz,
346:Mysticism is in fact the only criticism people cannot level against my theory. ~ Albert Einstein,
347:The theory of evolution, like the theory of gravity, is a scientific fact. ~ Neil deGrasse Tyson,
348:The whole theory of the universe is directed unerringly to one single individual. ~ Walt Whitman,
349:The world is too complex for subsumption under any general theory of change. ~ Stephen Jay Gould,
350:When you look at a vacuum in a quantum theory of fields, it isn't exactly nothing. ~ Peter Higgs,
351:Another thing I must point out is that you cannot prove a vague theory wrong. ~ Richard P Feynman,
352:If facts conflict with a theory, either the theory must be changed or the facts. ~ Baruch Spinoza,
353:I have a theory that evolutionary biologists are more vain than particle physicists. ~ Robin Ince,
354:One day, I’m going to live in theory, because in theory everything goes perfectly . . ~ Marc Levy,
355:Passing my motorcycle theory test gave me a disproportionate feeling of greatness. ~ James McAvoy,
356:Theory can leave questions unanswered, but practice has to come up with something. ~ Mason Cooley,
357:The state of the world, of course, is constantly changing, and so is theory. ~ Teresa de Lauretis,
358:The theory of the indirect approach operates on the line of least expectation. ~ B H Liddell Hart,
359:Yoga is effort. Only practice is important. The rest of knowledge is only theory. ~ B K S Iyengar,
360:All theory is gray, my friend. But forever green is the tree of life. ~ Johann Wolfgang von Goethe,
361:All theory, my friend, is grey, But green is life's glad golden tree. ~ Johann Wolfgang von Goethe,
362:Beta and modern portfolio theory and the like - none of it makes any sense to me. ~ Charlie Munger,
363:Economists are people who wonder if what works in reality can also work in theory. ~ Ronald Reagan,
364:Exactly. The person who comes up with the theory is the one who has to prove it, ~ Haruki Murakami,
365:I don't believe in the moon landing conspiracy theory. I don't believe in Big Foot. ~ Jerome Corsi,
366:If I subscribed to the efficient market theory I would still be delivering papers ~ Warren Buffett,
367:Quantum field theory arose out of our need to describe the ephemeral nature of life. ~ Anthony Zee,
368:[To organize a school] looks much more difficult in theory than it does in practice. ~ Amartya Sen,
369:We do what we can, and then make a theory to prove our performance the best. ~ Ralph Waldo Emerson,
370:You can’t talk to thermodynamics and you can’t pray to probability theory. You ~ Eliezer Yudkowsky,
371:Communism is like prohibition: It’s good in theory, but it doesn’t work. That ~ Svetlana Alexievich,
372:Father Roger Boscovich is often credited as the father of modern atomic theory. ~ Thomas E Woods Jr,
373:In other words, the theory of relativity put an end to the idea of absolute time! ~ Stephen Hawking,
374:Light-minded society mercilessly persecutes in reality what it allows in theory ~ Alexander Pushkin,
375:Maybe we should teach schoolchildren probability theory and investment risk management. ~ Andrew Lo,
376:One day, I’m going to live in theory, because in theory everything goes perfectly . . . ~ Marc Levy,
377:One day, I’m going to live in theory, because in theory everything goes perfectly . . . ~ Marc Levy,
378:There is no theory that is not a fragment, carefully prepared, of some autobiography. ~ Paul Val ry,
379:there must be some pranking equivalent to the legal theory of justifiable self-defence, ~ Anonymous,
380:The theory of Communism may be summed up in one sentence: Abolish all private property. ~ Karl Marx,
381:We must alter theory to adapt it to nature, but not nature to adapt it to theory.‎ ~ Claude Bernard,
382:I have my own theory about why decline happens at companies like IBM or Microsoft. ~ Walter Isaacson,
383:Irrefutability is not a virtue of a theory (as people often think) but a vice. ~ Shawn Lawrence Otto,
384:I think voting for the lesser of two evils in game theory always leads to more evil. ~ Penn Jillette,
385:I've got a theory: if you love your workspace, you'll love your work a little more. ~ Cynthia Rowley,
386:Kindness is kindness, Samantha. It’s not a theory or an effect or a movement. It just is. ~ J R Rain,
387:Let your religion be less of a theory and more of a love affair. —G. K. Chesterton12 ~ Leonard Sweet,
388:Never worry about theory as long as the machinery does what it's supposed to do. ~ Robert A Heinlein,
389:Rational behavior requires theory. Reactive behavior requires only reflex action. ~ W Edwards Deming,
390:Selfish-gene theory tells us nothing about the value of interacting through language. ~ Noam Chomsky,
391:She firmly held the theory that everyone gets at least one very stupid superpower. ~ Maureen Johnson,
392:Something unknown is doing we don't know what-that is what our theory amounts to. ~ Arthur Eddington,
393:String theory is 21 st century physics that fell accidentally into the 20th century. ~ Edward Witten,
394:The current situation with regard to theory is odd and maybe defined by a paradox. ~ Simon Critchley,
395:The farther the experiment is from theory, the closer it is to the Nobel Prize. ~ Irene Joliot Curie,
396:You cannot have a theory without principles. Principles is another name for prejudices. ~ Mark Twain,
397:Architecture doesn't come from theory. You don't think your way through a building. ~ Arthur Erickson,
398:explaining the images, which for him are the observable phenomena, is the goal of theory. ~ Anonymous,
399:From a book you can learn the theory but it takes practise to learn how to live life. ~ Chloe Thurlow,
400:If a theory can not be explained to a child, then the theory is probably worthless. ~ Albert Einstein,
401:I have a theory that everyone is as odd as I am when they are alone.
Don Tillman ~ Graeme Simsion,
402:I have this theory that almost everything in the world can be divided into two groups. ~ Gayle Forman,
403:It is written nowhere in the math of probability theory that one may have no fun. ~ Eliezer Yudkowsky,
404:I use game theory to help myself understand conflict situations and opportunities. ~ Thomas Schelling,
405:Ninety per cent of the theory of Impressionist painting is in . . . Ruskin's Elements. ~ Claude Monet,
406:... the human tendency to be seduced by a theory that supposedly explains everything. ~ Ha Joon Chang,
407:The theory of our modern technic shows that nothing is as practical as theory. ~ J Robert Oppenheimer,
408:The theory of undirected evolution is already dead, but the work of science continues. ~ Michael Behe,
409:When I dealt with set theory, I could never make it be the music that I wanted. ~ Harrison Birtwistle,
410:A man who has bought a theory will fight a vigorous rearguard action against the facts. ~ Joseph Alsop,
411:Change the instruments and you will change the entire social theory that goes with them ~ Bruno Latour,
412:Choice Theory explains that, for all practical purposes, we choose everything we do. ~ William Glasser,
413:For me, the American promise isn't just an idea or a theory - it's my life story. ~ Cristina Saralegui,
414:Hegel's theory of recognition is basically derived from Fichte, who is its real author. ~ Allen W Wood,
415:I have little faith in the theory that organized killing is the best prelude to peace. ~ Ellen Glasgow,
416:I have this theory - that if we're told we're bad, then that's the only ideal we'll ever have. ~ Jewel,
417:In terms of game theory, the opposite of a failed tactic is not necessarily success. ~ Robert Ferrigno,
418:In theory, theory and practice are the same. In practice, they are not. —Albert Einstein ~ Max Tegmark,
419:Talent and genius operate outside the rules, and theory conflicts with practice. ~ Carl von Clausewitz,
420:Today's practicality is often no more than the accepted form of yesterday's theory. ~ Kenneth Lee Pike,
421:When love is a theory, it's safe, it's free of risk. But love in the brain changes nothing. ~ Bob Goff,
422:A curious aspect of the theory of evolution is that everybody thinks he understands it. ~ Jacques Monod,
423:Blind commitment to a theory is not an intellectual virtue: it is an intellectual crime. ~ Imre Lakatos,
424:Christianity is haunted by the theory of a God with a craving for bloody sacrifices. ~ John B S Haldane,
425:I'd say many features of string theory don't mesh with what we observe in everyday life. ~ Brian Greene,
426:If the Confederacy fails, there should be written on its tombstone: Died of a Theory. ~ Jefferson Davis,
427:In my view all salvation for philosophy may be expected to come from Darwin's theory ~ Ludwig Boltzmann,
428:In theory, there is no difference between theory and practice. But in practice, there is. ~ Yogi Berra,
429:It is no natural for a man to pray that no theory can prevent him from doing it. ~ James Freeman Clarke,
430:I've always had a theory that some of us are born with nerve endings longer than our bodies ~ Joy Harjo,
431:Playing music is not really susceptible to theory much. Circumstances affect it so much. ~ Derek Bailey,
432:There is, in any art, a tendency to turn one's own preferences into a monomaniac theory. ~ Pauline Kael,
433:The theory is the child of the cure, not the opposite—ex cura theoria nascitur. ~ Nassim Nicholas Taleb,
434:truth cannot be found by intellectual effort because truth is not a theory, it is an experience. ~ Osho,
435:Truth is a theory that is constantly being disproved. Only lies, it seems, go on forever. ~ Eartha Kitt,
436:What I always try to do is to respond to the song; I've always rebelled against theory. ~ Mark Knopfler,
437:For every theory there has to be counterevidence--otherwise science wouldn't progress. ~ Haruki Murakami,
438:If you want to know the theory and methods of revolution, you must take part in revolution. ~ Mao Zedong,
439:I’m beginning to view democracy as the Siri of political systems. So much better in theory. ~ Rob Thomas,
440:In theory, theory and practice are the same. In practice, they are not.” —Yogi Berra In ~ Henrik Kniberg,
441:There can be no theory of any account unless it corroborate with the theory of the earth. ~ Walt Whitman,
442:, They say that time heals all wounds, But we never live long enough to test that theory, ~ Jos Saramago,
443:A theory should not attempt to explain all the facts, because some of the facts are wrong ~ Francis Crick,
444:Contrary to the outstanding work of art, outstanding theory is susceptible to improvements. ~ Karl Popper,
445:Everyone who becomes a psychotherapist eventually adopts a theory that suits his needs. ~ Alexander Lowen,
446:Fair Game Theory: If you are dumb enough to be drained by people then you are fair game. ~ Frederick Lenz,
447:If you think you understand quantum theory . . . you don’t understand quantum theory.’* ~ Richard Dawkins,
448:It proved once again the theory that no security system is a match for a stupid employee. ~ Steig Larsson,
449:It proved once again the theory that no security system is a match for a stupid employee. ~ Stieg Larsson,
450:My goal is to formulate a new color theory based on the full spectrum of visible light. ~ Olafur Eliasson,
451:My theory about actors is we're all walking milk cartons. Expirations dates everywhere. ~ Dylan McDermott,
452:My theory in anything you do is to keep exploring, keep digging deeper to find new stuff. ~ Blythe Danner,
453:One does not ask whether a scientific theory is true, but only whether it is convenient. ~ Henri Poincare,
454:The electron is a theory. But the theory is so good we can almost consider them real. ~ Richard P Feynman,
455:The theory of marketing is solid but the practice of marketing leaves much to be desired. ~ Philip Kotler,
456:Ahimsa is no mere theory with me, but it is a fact of life based on extensive experience. ~ Mahatma Gandhi,
457:Epistemic uncertainty is something you don’t know but is, at least in theory, knowable. ~ Philip E Tetlock,
458:Evidently she was one of those people who like to cling to a theory once they have made it. ~ Laini Taylor,
459:Game theory says that the true source of uncertainty lies in the intentions of others. ~ Peter L Bernstein,
460:I don't believe your theory that "readers never notice that sort of thing." I'm sure I should. ~ C S Lewis,
461:I have a theory that as nice and sweet as you can be equates to how dangerous you can be. ~ Channing Tatum,
462:It is my theory you can't get rid of fat. All you can do is move it around, like furniture. ~ Erma Bombeck,
463:Kim and I have this theory that almost everything in the world can be divided into two groups. ~ Anonymous,
464:Normal science does not aim at novelties of fact or theory and, when successful, finds none. ~ Thomas Kuhn,
465:That’s a hallmark of good theory: it dispenses its advice in “if-then” statements. ~ Clayton M Christensen,
466:Theories are not rejected by cirsumstantial evidence: it takes a theory to beat a theory. ~ George Stigler,
467:There is a tendency for people to say evolution is only a theory. That is inappropriate. ~ Richard Dawkins,
468:Whilst all the world is in pursuit of power, culture corrects the theory of success. ~ Ralph Waldo Emerson,
469:A study of family portraits is enough to convert a man to the theory of reincarnation. ~ Arthur Conan Doyle,
470:A theory has no better time than when it's lying there naked, pure, unsullied by facts. ~ Christopher Moore,
471:I have a theory that self-made, first-generation actresses don't feel entitled to success. ~ Natasha Lyonne,
472:In theory there is no difference between theory and practice. But, in practice, there is. ~ Timothy Ferriss,
473:Put bluntly, the American church today accepts grace in theory but denies it in practice. ~ Brennan Manning,
474:Read no history—nothing but biography, for that is life without theory. —BENJAMIN DISRAELI ~ Liaquat Ahamed,
475:Science is organized common sense where many a beautiful theory was killed by an ugly fact. ~ Thomas Huxley,
476:The problem Creationists identify is with the word 'theory', not with the case for evolution ~ Lance Parkin,
477:A little experience is worth much argument; a few facts are better than any theory. ~ William Stanley Jevons,
478:A political theory seeks to find from history the limits of the politically possible ~ Francis Parker Yockey,
479:A quantum theory of gravity that unites it with the other forces is the Holy Grail of physics. ~ Michio Kaku,
480:Experience without theory is blind, but theory without experience is mere intellectual play. ~ Immanuel Kant,
481:I would, and I will. You know my theory. Plunge in. Face the fear head-on. Stay on the offense. ~ Koethi Zan,
482:I would say that, intellectually, Catholicism had no more impact on me than did social theory. ~ Paul Farmer,
483:My whole theory about art is the disparity that exists between form, masses and movement. ~ Alexander Calder,
484:The Great Pyramid of Giza was designed in agreement with the Theory of General Relativity. ~ Ibrahim Ibrahim,
485:The originator of an idea cannot be held responsible for egregious misuse of his theory. ~ Stephen Jay Gould,
486:The power of a theory is exactly proportional to the diversity of situations it can explain. ~ Elinor Ostrom,
487:the theory of Communists may be summed up in the single sentence: Abolition of private property. ~ Karl Marx,
488:You know it's very hard to maintain a theory in the face of life that comes crashing about you. ~ Alice Neel,
489:Anecdotal data is not incidental to theory development at all, but an essential part of it. ~ Henry Mintzberg,
490:Any attempt to define literary theory in terms of a distinctive method is doomed to failure. ~ Terry Eagleton,
491:Conventional economic theory... counts the depletion of resources as the accumulation of wealth. ~ Mark Lynas,
492:If a theory purports to explain everything, then it is likely not explaining much at all. ~ Massimo Pigliucci,
493:In the absence of evidence, superstition. It's a Middle Ages thing. That's my theory anyway. ~ Tucker Carlson,
494:In the science, Evolution is a theory about changes; in the myth it is a fact about improvements. ~ C S Lewis,
495:My theory: if the malls don't open until ten what's the point of being up earlier than that? ~ Gemma Halliday,
496:My theory is if you have a religion, it's a good one. Because some people don't have any at all. ~ Tom T Hall,
497:"So basically, that entire theory is blown to hell."Not basically," Win corrected. "Entirely." ~ Harlan Coben,
498:Socialism: nothing more than the theory that the slave is always more virtuous than his master. ~ H L Mencken,
499:Socrates thought and so do I that the wisest theory about the gods is no theory at all. ~ Michel de Montaigne,
500:Take a look at yourself, the mirror's revealing. If yeen got it, yeen got it the theory is brilliant. ~ Drake,
501:The knowledge of the theory of logic has no tendency whatever to make men good reasoners. ~ Thomas B Macaulay,
502:Theory and practice sometimes clash. And when that happens, theory loses. Every single time. ~ Linus Torvalds,
503:There is no sadder sight in the world than to see a beautiful theory killed by a brutal fact. ~ Thomas Huxley,
504:The theory of inclusive fitness, in opposition to the standard theory of natural selection, ~ Edward O Wilson,
505:The theory of policing is quite far from the reality of policing. For us, at least, that is. ~ DeRay Mckesson,
506:Without clues, we search in the wrong directions. Without evidence, a theory is not reliable. ~ Carlo Rovelli,
507:You see, there's a theory current you're insane, or you lean strongly in that direction. ~ Fyodor Dostoyevsky,
508:All theory, dear friend, is gray, but the golden tree of life springs ever green. ~ Johann Wolfgang von Goethe,
509:For me theory is only a hypothesis, not the Holy Scripture. It is a tool in our daily work, ~ Victor Sebestyen,
510:I always work on the theory that the audience will believe you best if you believe yourself. ~ Charlton Heston,
511:I have a theory that children remember two things-when you weren't there and when they threw up. ~ Nora Ephron,
512:I have a theory that the Internet makes people stupider. And Also FOX News makes people stupider. ~ Bill Maher,
513:It was the spirit of the times: we applied high theory to shampoo ads, philosophy to NWA videos. ~ Zadie Smith,
514:My theory about creativity is that the more money one has, the more creative one can be. ~ Robert Mapplethorpe,
515:My theory is because I'm Asian and white I sort of look like the future. I'm the melting pot. ~ Moon Bloodgood,
516:My theory is that hope is a form of madness. A benevolent one, sure, but madness all the same. ~ Benjamin Wood,
517:One must treat theory-in-use as both a psychological certainty and an intellectual hypothesis. ~ Chris Argyris,
518:Psychoanalysis can provide a theory of 'progress,' but only by viewing history as a neurosis. ~ Norman O Brown,
519:Richer and more realistic assumptions do not suffice to make a theory successful. Scientists ~ Daniel Kahneman,
520:Tantric Buddhism means that we become mature adults and we learn the reality of chaos theory. ~ Frederick Lenz,
521:That's what in theory differentiates a writer from everyone else. You see and hear more clearly. ~ Don DeLillo,
522:The eventual goal of science is to provide a single theory that describes the whole universe ~ Stephen Hawking,
523:The Great Man theory lives on as strongly as ever in one field of human endeavour: big business. ~ Matt Ridley,
524:The Indian mythology has a theory of cycles, that all progression is in the form of waves. ~ Swami Vivekananda,
525:We may as well cut out group theory. That is a subject that will never be of any use in physics. ~ James Jeans,
526:We wish to fill our culture once more with the spirit of Christianity - but not only in theory. ~ Adolf Hitler,
527:All significant concepts of the modern theory of the state are secularized theological concepts. ~ Carl Schmitt,
528:Another curious aspect of the theory of evolution is that everybody thinks he understands it! ~ Richard Dawkins,
529:A theory of creativity is actually just a metaphor. A pool of ideas, a well of memories, a voice. ~ Jane Smiley,
530:Both the brightness and the spectrum of the X-rays are very different from what theory predicts. ~ Andrew Young,
531:Buddhism has long had a theory of what in neuroscience is called the “plasticity of the brain. ~ Dalai Lama XIV,
532:But if theory is not the crystallized resin of experience, it ceases to be a guide to action. ~ Leslie Feinberg,
533:Darwinism may be a fine theory in other contexts, but in startups, intelligent design works best. ~ Peter Thiel,
534:Evolution is just a theory? Well, so is gravity and I don't see you jumping out of buildings. ~ Richard Dawkins,
535:Experimental psychologists use two gold standards: probability theory, and decision theory. ~ Eliezer Yudkowsky,
536:Germ theory, which secularized infectious disease, had a side effect: it sacralized epidemiology. ~ Jill Lepore,
537:I reject the peak oil theory insofar as it refers to technological limits on human ingenuity. ~ Robert P Murphy,
538:I was really fortunate that I went to a high school where we actually had a film theory program. ~ David Brooks,
539:I would trade all my experimental works for the single idea of the benzene theory. ~ August Wilhelm von Hofmann,
540:Karl Popper – that any theory that is incapable of falsification cannot be considered scientific. ~ Matt Ridley,
541:[Knowledge is governed not by] a theory of knowledge, but by a theory of discursive practice. ~ Michel Foucault,
542:My achievements in the field of chess are the result of immense hard work in studying theory. ~ Alexander Kotov,
543:...operational proof...it's all theory until you see for yourself whether or not something works. ~ Julia Child,
544:People say you can’t describe love, but I have this theory that you can. It’s just subjective. ~ Krista Ritchie,
545:Relativity theory forced the abandonment, in principle, of absolute space and absolute time. ~ Marshall McLuhan,
546:So basically, that entire theory is blown to hell."
Not basically," Win corrected. "Entirely. ~ Harlan Coben,
547:The eventual goal of science is to provide a single theory that describes the whole universe. ~ Stephen Hawking,
548:The idea to put episodes out weekly in theory makes as much sense as putting them all out at once. ~ J J Abrams,
549:The ordinary operations of algebra suffice to resolve problems in the theory of curves. ~ Joseph Louis Lagrange,
550:You know, I have a theory about Charlie Haughey. If you give him enough rope, he'll hang you. ~ Charles Haughey,
551:As for everything else, so for a mathematical theory: beauty can be perceived but not explained. ~ Arthur Cayley,
552:I don't care if a man's theory for tomorrow is correct, I care if his spirit of today is correct. ~ Emma Goldman,
553:If the theory turns out to be right, that will be tremendously thick and tasty icing on the cake. ~ Brian Greene,
554:I have a theory that you get the right dog, the dog you need, for a particular stage in your life. ~ Meg Donohue,
555:It's my theory that if you hear enough applause and laughter at a young enough age, you're doomed ~ John Lithgow,
556:Science is a combination of theory and experiment and the two together are how you make progress. ~ Lisa Randall,
557:Still, as I have said, accepting that God loved me was something I did only on the level of theory. ~ Rod Dreher,
558:The Law of Attraction is a theory. Cosmic Ordering is a practice putting that theory to work. ~ Stephen Richards,
559:Theory is knowledge that doesn't work. Practice is when everything works and you don't know why. ~ Hermann Hesse,
560:theory is that in order to function, most people have to ignore reality, or at least most of it. ~ Camille Pag n,
561:Theory of Constraints, Lean production or the Toyota Production System, and Total Quality Management. ~ Gene Kim,
562:The patient, treated on the fashionable theory, sometimes gets well in spite of the medicine. ~ Thomas Jefferson,
563:To build a theory of international relations on accidents of geography and history is dangerous. ~ Kenneth Waltz,
564:When I was very young, I played in a punk-rock band, but I also studied music theory and classical music. ~ Moby,
565:You can be as good as Rembrandt, but if no one discovers you, you will only be a genius in theory. ~ Eric Weiner,
566:At that moment it would have been easier for me to spontaneously grasp quantum string theory ~ Augusten Burroughs,
567:But while I accept specialization in the practice, I reject it utterly in the theory of science. ~ Claude Bernard,
568:Everything must be taken into account. If the fact will not fit the theory---let the theory go. ~ Agatha Christie,
569:Gita and Ganga constitute the essence of Hinduism; one its theory and the other its practice. ~ Swami Vivekananda,
570:I heartedly approve, in theory," said Ibelius, "but in practice I believe I shall... absent myself. ~ Scott Lynch,
571:In no other branch of mathematics is it so easy for experts to blunder as in probability theory. ~ Martin Gardner,
572:I see nothing in the theory of evolution inconsistent with an Almighty Creator and Protector. ~ John Henry Newman,
573:My theory is you can look at all the eye candy you want and still appreciate what you have at home. ~ Apryl Baker,
574:Such simple instincts as bees making a beehive could be sufficient to overthrow my whole theory. ~ Charles Darwin,
575:The Big Bang theory says nothing about what banged, why it banged, or what happened before it banged. ~ Alan Guth,
576:The worst censors are those prohibiting criticism of the theory of evolution in the classroom. ~ Phyllis Schlafly,
577:Though his invention worked superbly [...] his theory was a crock of sewage from beginning to end. ~ Vernor Vinge,
578:To explain why a man slipped on a banana peel, we do not need a general theory of slipping. ~ Sidney Morgenbesser,
579:An expert must be BOLD if he hopes to alchemize his homespun theory into
conventional wisdom. ~ Steven D Levitt,
580:A theory of motivation is defective if it renders intelligible behaviour which is not intelligible. ~ Thomas Nagel,
581:Charles Darwin viewed the fossil record more as an embarrassment than as an aid to his theory. ~ Stephen Jay Gould,
582:Every great batter works on the theory that the pitcher is more afraid of him than he is of the pitcher. ~ Ty Cobb,
583:Human beings may hate a distant enemy in theory, but they generally prefer to kill their neighbors. ~ Ralph Peters,
584:I see the beauty of God's archetypal infinity reflected in the towers of infinities in set theory ~ Vern Poythress,
585:Later generations will regard Mengenlehre (set theory) as a disease from which one has recovered. ~ Henri Poincare,
586:Mike has a theory that most calls are boring, so he often leaves his phone where he can’t hear it. ~ Harry Bingham,
587:One theory which can no longer be taken very seriously is that UFOs are interstellar spaceships. ~ Arthur C Clarke,
588:Photography theory is most often situated between art history, film theory, and communication studies ~ David Bate,
589:proportional to the absolute temperature, in quantitative agreement with theory (Curie’s law). ~ Erwin Schr dinger,
590:Schrödinger's wave-mechanics is not a physical theory, but a dodge - and a very good dodge too. ~ Arthur Eddington,
591:The conspiracy theory of society... comes from abandoning god and then asking: "Who is in his place" ~ Karl Popper,
592:There is nothing more gray, stultifying, or dreary than life lived inside the confines of a theory. ~ Jaron Lanier,
593:A catholic and far-sighted theory of the adjustment of the conflicting factors of life is philosophy. ~ Will Durant,
594:A theory can be proved by experiment; but no path leads from experiment to the birth of a theory. ~ Albert Einstein,
595:Do not put too much confidence in experimental results until they have been confirmed by theory. ~ Arthur Eddington,
596:Global warming, like Marxism, is a political theory of actions, demanding compliance with its rules. ~ Paul Johnson,
597:I can envision observations and experiments that would disprove any evolutionary theory I know. ~ Stephen Jay Gould,
598:I have a theory that all kitchens, if sufficiently occupied and loved, grow their own appliances. ~ Kerry Greenwood,
599:I have a theory that if you're famous more years than you're not famous, then you get a little nutty. ~ Dana Carvey,
600:I mean, I'm the tag of the [ Big Bang Theory ] show! That was one of the easiest jobs I've ever had. ~ Brent Spiner,
601:It is almost impossible to have a baseless snobbish opinion of the General Theory of Relativity. ~ Michael Moorcock,
602:Those who say theory and practice are two unrelated realms are fools in one and scoundrels in the other. ~ Ayn Rand,
603:Well, evolution's just a theory.' And, I'm thinking to myself, 'Well, thank goodness gravity's a law.' ~ Marc Maron,
604:advocates of evolutionary theory since Thomas H. Huxley (1825–95) have found altruism problematic. ~ Karen Armstrong,
605:Despite the development of chess theory, there is much that remains secret and unexplored in chess. ~ Vasily Smyslov,
606:he began to realize how much he had to learn about how different the world was from the theory of it. ~ Rachel Caine,
607:Here I find a puzzle of great beauty: Canada works well in practice, but just doesn't work out in theory. ~ B W Powe,
608:His theory is that in order to function, most people have to ignore reality, or at least most of it. ~ Camille Pag n,
609:I have a theory that the answers to all of life's major questions can found in a John Mayer song. ~ Susane Colasanti,
610:I have nothing against 3-D in theory. But I've also never run to the movies because something's in 3-D. ~ J J Abrams,
611:In theory, taxes should be like shopping. What I buy is government services. What I pay are my taxes. ~ P J O Rourke,
612:I think game theory creates ideas that are important in solving and approaching conflict in general. ~ Robert Aumann,
613:It’s one thing to be given a big boxful of theory and quite another to make an engine out of it. ~ Alastair Reynolds,
614:I’ve always had this theory that God is a sitcom writer who loves to put me in ridiculous situations. ~ Angie Thomas,
615:My theory is that the world is a difficult place to live in and distraction is the name of the game. ~ Toni Morrison,
616:Occam’s razor theory of combat: The simplest way of kicking someone’s ass was usually the correct one. ~ John Scalzi,
617:She was still developing her sundial theory of art, which would count no hours but the sunny ones. ~ Wallace Stegner,
618:The theory of interest was wrapped in utter obscurity, until Hume and Smith dispelled the vapor. ~ Jean Baptiste Say,
619:When it is useful to them, men can believe a theory of which they know nothing more than its name. ~ Vilfredo Pareto,
620:A person who wasn't outraged on first hearing about quantum theory didn't understand what had been said. ~ Niels Bohr,
621:cited by Pi I-hsun, we may see in this theory a probable solution of the mystery. Between Ssu-ma Ch`ien and ~ Sun Tzu,
622:Democracy is the theory that the common people know what they want and deserve to get it good and hard. ~ H L Mencken,
623:If a philosophic theory is once ruled out of court, no one can tell when it will appear again. ~ Morris Raphael Cohen,
624:I heard this theory once that love means your subconscious is attracted to someone else’s subconscious. ~ Julie James,
625:I love academics, theory and all that. I love and admire that and try to do as much reading as I can. ~ Anton Yelchin,
626:I might be better as an idea, you said, and it was hard not to agree - everyone is better in theory. ~ Chelsea Hodson,
627:In any area of science, if a theory cannot be expressed as an algorithm, it’s not entirely rigorous. ~ Pedro Domingos,
628:I subscribe to the tea-kettle theory of art,” she’d responded. “Open the valve and the energy escapes. ~ Ellen Datlow,
629:It is an acknowledged truth in philosophy that a just theory will always be confirmed by experiment. ~ Thomas Malthus,
630:It is our theory that the people own the government, not that the government should own the people. ~ Calvin Coolidge,
631:It’s abductive reasoning, not deductive. Working from observation to theory is abduction, not deduction. ~ T E Kinsey,
632:I used to say: "Everything is Representation Theory". Now I say: "Nothing is Representation Theory". ~ Israel Gelfand,
633:Karma theory is a spiritual philosophy used to explain and maintain the economic status of Asia. ~ Stephen H Wolinsky,
634:Many, many, many small moves of many kinds can bring a way to manage change. The theory can come later. ~ Flora Lewis,
635:No particular theory may ever be regarded as absolutely certain.... No scientific theory is sacrosanct. ~ Karl Popper,
636:Notwithstanding these major arguments the wave theory initially did not meet with complete acceptance. ~ Max von Laue,
637:One must either accept some theory or else believe one's own instinct or follow the world's opinion. ~ Gertrude Stein,
638:Religion is essentially the art and the theory of the remaking of man. Man is not a finished creation. ~ Edmund Burke,
639:Those who are not shocked when they first come across quantum theory cannot possibly have understood it. ~ Niels Bohr,
640:All biblical exegetes and theologians have a theory of language, whether they acknowledge it or not. ~ Kevin Vanhoozer,
641:All history is the experimental refutation of the theory of the so-called moral order of things. ~ Friedrich Nietzsche,
642:By nature, I keep moving, man. My theory is, be the shark. You've just got to keep moving. You can't stop. ~ Brad Pitt,
643:Creationists make it sound as though a 'theory' is something you dreamt up after being drunk all night. ~ Isaac Asimov,
644:Democracy is the theory that the common people know what they want, and deserve to get it good and hard. ~ H L Mencken,
645:Even for practical purposes theory generally turns out the most important thing in the end. ~ Oliver Wendell Holmes Jr,
646:I formulated a theory about him being a closet fundamentalist with a deep-seated guilt about being gay. ~ Fabian Black,
647:I know all the theory of everything but when I paint I don't think of anything except the subject and me. ~ Alice Neel,
648:I pass with relief from the tossing sea of Cause and Theory to the firm ground of Result and Fact. ~ Winston Churchill,
649:I think my favorite theory so far is that I am actually a robot. That's pretty great. In real life. ~ Evan Rachel Wood,
650:I've always been more comfortable sinking while clutching a good theory than swimming with an ugly fact. ~ David Mamet,
651:No man burns down his own house on the theory that the need to rebuild it will stimulate his energies. ~ Henry Hazlitt,
652:On quantum theory I use up more brain grease (rough translation of German idiom) than on relativity. ~ Albert Einstein,
653:Psychotherapy is the theory that the patient will probably get well anyhow and is certainly a damn fool. ~ H L Mencken,
654:Scientists have odious manners, except when you prop up their theory; then you can borrow money off them. ~ Mark Twain,
655:The big bang theory requires a recent origin of the Universe that openly invites the concept of creation. ~ Fred Hoyle,
656:The content of scientific theory itself offers no moral foundation for the personal conduct of life. ~ Albert Einstein,
657:David Deutsch, in The Fabric of Reality, embraces the ‘many worlds’ interpretation of quantum theory, ~ Richard Dawkins,
658:Fortunately, perhaps, I was completely ignorant of the orthodox theory of the disease polio-myelitis. ~ Elizabeth Kenny,
659:If you can't think of an observation that could disprove a theory, that theory simply isn't scientific. ~ Jerry A Coyne,
660:I'm a games and theory kind of guy. I love puzzles, so it was fun dissecting Shakespeare's prose. ~ Neil Patrick Harris,
661:I see nothing in the theory of evolution inconsistent with an Almighty Creator and Protector. ~ Saint John Henry Newman,
662:My theory is that in the age of the internet, it's what you write, not where you write it, that matters. ~ Daniel Lyons,
663:The inquisition of public opinion overwhelms in practice the freedom asserted by the laws in theory. ~ Thomas Jefferson,
664:Until the church is holy there'll be no rapture - I don't care what theory of the rapture you have. ~ Leonard Ravenhill,
665:What you don't learn in art theory is how too big a compliment can hurt more than a slap to the face. ~ Chuck Palahniuk,
666:When one theory is simpler than its competitor, this fact is relevant to saying what the world is like. ~ Elliott Sober,
667:Be ready to revise any system, scrap any method, abandon any theory, if the success of the job requires it. ~ Henry Ford,
668:Einstein's theory of General Relativity has a mathematical structure very similar to Yang-Mills theory. ~ Chen Ning Yang,
669:I pass with relief from the tossing sea of Cause and Theory to the firm ground of Result and Fact. ~ Winston S Churchill,
670:I thought of Munch as I sketched, his theory that pain, love, and despair were links in an endless chain. ~ Ruta Sepetys,
671:It is obvious that mathematics needs both sorts of mathematicians, theory-builders and problem-solvers. ~ Timothy Gowers,
672:Moreover, according to the correspondence theory, one and the same proposition cannot be both true and false ~ Anonymous,
673:No generalizing beyond the data, no theory. No theory, no insight. And if no insight, why do research. ~ Henry Mintzberg,
674:One of the greatest tragedies of life is the murder of a beautiful theory by a gang of brutal facts. ~ Benjamin Franklin,
675:or the next night. Who was he? A naïve, untrained individual ready to gush over any new theory that came ~ Dale Carnegie,
676:People are experience-rich and theory-poor. I help people organize / make sense of their experiences. ~ Malcolm Gladwell,
677:Rolling all of your debts into a single loan is a good idea - in theory. In fact, it can be a great idea. ~ Jean Chatzky,
678:Russell had a theory that every girl owned one perfect dress that could make men do anything they wanted. ~ Tessa Bailey,
679:Show me three lines of the opening theory moves and I will prove to you that two of them are incorrect. ~ Emanuel Lasker,
680:Since the mathematicians have invaded the theory of relativity I do not understand it myself any more. ~ Albert Einstein,
681:Theory: People always get fired up when an unattractive girl an unattractive dude are dating each other. ~ Jesse Andrews,
682:The power of Christianity lies in its revelation in act, of that which Plato divined in theory. ~ Alfred North Whitehead,
683:There are many Christians who are Christians in theory only, and they are worldlings in practice. ~ John Alexander Dowie,
684:The special theory of relativity owes its origins to Maxwell's equations of the electromagnetic field. ~ Albert Einstein,
685:Every high C accurately struck demolishes the theory that we are the irresponsible puppets of fate or chance. ~ W H Auden,
686:His first theory was that if human beings didn't keep exercising their lips, their mouths probably seized up. ~ Anonymous,
687:His job isn’t to find evidence to fit the theory. It’s to come up with a theory based on the evidence. ~ Jennifer Hillier,
688:Morality is the theory that every human act must be either right or wrong, and that 99 % of them are wrong. ~ H L Mencken,
689:Some days, theory is all that we have,” I say. “It’s better than having nothing at all.”, FADE by Kailin Gow ~ Kailin Gow,
690:The legal theory is, that marriage makes the husband and wife one person, and that person is the husband. ~ Lucretia Mott,
691:The most probable assumption is that no currently working 'business theory' will be valid 10 years hence. ~ Peter Drucker,
692:The true test of a brilliant theory [is] what first is thought to be wrong is later shown to be obvious. ~ Assar Lindbeck,
693:At present every coachman and every waiter argues about whether or not the relativity theory is correct. ~ Albert Einstein,
694:But category theory, like the New York marathon, is more about the journey and what you see along the way. ~ Eugenia Cheng,
695:he began to realize how much he had to learn about how different the world was from the theory of it. Wolfe ~ Rachel Caine,
696:I can accept the theory of relativity as little as I can accept the existence of atoms and other such dogmas. ~ Ernst Mach,
697:I can now rejoice even in the falsification of a cherished theory, because even this is a scientific success. ~ John Carew,
698:I have a theory that the secret of marital happiness is simple: drink in different pubs to your other half. ~ Jilly Cooper,
699:In theory it was, around now, Literature. Susan hated Literature. She'd much prefer to read a good book. ~ Terry Pratchett,
700:It’s just a conspiracy theory.” And, he added, the Trump team wasn’t capable of conspiring about anything. ~ Michael Wolff,
701:Long before we have reached the last steps of the argument leading to our theory, we are already in Fairyland ~ David Hume,
702:Theory becomes realized among a people only in so far as it represents the realization of that people's needs. ~ Karl Marx,
703:The theory of war as an apt and proportionate means of solving international conflicts is now out of date. ~ Pope Pius XII,
704:arguments from authority are invalid; the proof of a theory is in its reasoning, not in its sponsorship; ~ Ludwig von Mises,
705:Being used to scientific terminology and theory it was always natural for me to push this stuff into songs. ~ Peter Hammill,
706:Consciousness is graded. It’s not an all-or-none thing. ~ Christof Koch, The Integrated Information Theory of Consciousness,
707:Everyone had their own theory about everything and they believed that their truth was only one that mattered ~ Paulo Coelho,
708:Human beings seem to be far more autonomous and self-governed than modern psychological theory allows for. ~ Abraham Maslow,
709:If the evidence says you're wrong, you don't have the right theory. You change the theory, not the evidence. ~ John Brunner,
710:If you claim to have a theory that deduces unexpected consequences from nontrivial principles, let's see it. ~ Noam Chomsky,
711:I imagine you already know that I am much more socialistic in my economic theory than capitalistic. ~ Martin Luther King Jr,
712:In fact, an information theory that leaves out the issue of noise turns out to have no content. ~ Hans Christian von Baeyer,
713:It’s abductive reasoning, not deductive. Working from observation to theory is abduction, not deduction.’ ‘But ~ T E Kinsey,
714:More cases of loss of religious faith are to be traced to the theory of evolution. . .than to anything else. ~ Martin Lings,
715:Of habit, the power that keeps the earth from flying to pieces; though there is some silly theory of gravitation. ~ O Henry,
716:Our lives are not all interconnected. That theory is a crock. Some people truly do not need to be here. ~ Bret Easton Ellis,
717:[Referring to Fourier's mathematical theory of the conduction of heat] ... Fourier's great mathematical poem. ~ Lord Kelvin,
718:Since the mathematicians have grabbed hold of the theory of relativity, I myself no longer understand it. ~ Walter Isaacson,
719:The scientific theory I like best is that the rings of Saturn are composed entirely of lost airline luggage. ~ Mark Russell,
720:The theory is that you don't play a song the same way twice because it's jazz. That's where I'm coming from. ~ Van Morrison,
721:We frequently support the idea of pushing boundaries in theory, ignoring the trouble it can cause in practice. ~ Ed Catmull,
722:We know things with our lives and we live that knowledge, beyond what any theory has yet theorized. ~ Catharine A MacKinnon,
723:When you’re upset, you do weights.” “Is that another one of your theories, Mom?” “It’s more than a theory, Ari. ~ Anonymous,
724:Do you see this egg? With this you can topple every theological theory, every church or temple in the world. ~ Denis Diderot,
725:I learnt the theory of movement, which I still teach sometimes. I was very, very ambitious to learn a skill. ~ Diane Cilento,
726:Implication is thus the very texture of our web of belief, and logic is the theory that traces it. ~ Willard Van Orman Quine,
727:memorable entertainment package takes old-school Hollywood theory and modern electronic know-how.” Borz ~ Eric Van Lustbader,
728:No man burns down his own house on the theory that the need to rebuild it will stimulate his energies. After ~ Henry Hazlitt,
729:old physicist joke: they knew that the approach worked in practice, but could they make it work in theory? ~ Walter Isaacson,
730:One of the big take-aways from a lot of economic theory is that people should engage in consumption smoothing. ~ Emily Oster,
731:The most fundamental principle of learning theory is that behavior is a function of its consequences. When ~ Jeffrey Pfeffer,
732:The only ‘failure’ of quantum theory is its inability to provide a natural framework for our prejudices.”1 ~ Matthieu Ricard,
733:Theory is the essence of facts. Without theory scientific knowledge would be only worthy of the madhouse. ~ Oliver Heaviside,
734:...the self can be as desperately stranded in the transcendence of theory as in the immanence of consumption. ~ Walker Percy,
735:Arriving at cell theory has been considered even more important to biology than Darwin’s theory of evolution, ~ Lewis Wolpert,
736:Christ is indispensable to any scientific theory, even if its practitioners do not have a clue about him. ~ William A Dembski,
737:I don’t believe in Darwin’s theory of evolution. I accept it. It isn’t a matter of faith, but of evidence. ~ Ursula K Le Guin,
738:I'm not a big theory person. So when I get asked questions that demand serious statements, I just make it up. ~ Albert Oehlen,
739:Nature is God’s power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
740:No, I don't understand my husband's theory of relativity, but I know my husband and I know he can be trusted. ~ Elsa Einstein,
741:observation of realities has never, to put it mildly, been one of the strengths of economic development theory. ~ Jane Jacobs,
742:The liberal theory of religion is homeopathic. (The more you water it down, the stronger it will become.) ~ Abdal Hakim Murad,
743:The nice thing about animation is that you can realise your inventions without understanding all the hard theory. ~ Nick Park,
744:Theory states that Allahs law is cruel and unfair, but Allah himself has said that his law is indeed fair. ~ Hassanal Bolkiah,
745:There are a lot of good things about string theory, and it's great that some people want to work on it. ~ Antony Garrett Lisi,
746:[we see that] science is eminently perfectible, and that each theory has constantly to give way to a fresh one. ~ Jules Verne,
747:A theory with mathematical beauty is more likely to be correct than an ugly one that fits some experimental data. ~ Paul Dirac,
748:Einstein explained his theory to me every day, and on my arrival I was fully convinced that he understood it. ~ Chaim Weizmann,
749:I have a theory... that someplace at the heart of most compelling stories is something that doesn't make sense. ~ Richard Ford,
750:I have this theory: You can get away with anything as long as you act like you're not doing anything wrong. ~ Candace Bushnell,
751:My theory is that if you look confident you can pull off anything - even if you have no clue what you're doing. ~ Jessica Alba,
752:My theory of composition? Simple: do not release the shutter until everything in the viewfinder feels just right. ~ Ernst Haas,
753:O. J. Simpson theory of legal fees: I’m not paying you; you’re lucky to be here; go make a buck with your book. ~ John Grisham,
754:The paradigm of physics - with its interplay of data, theory and prediction - is the most powerful in science. ~ Geoffrey West,
755:The physics are simple in theory, but in practice they are filled with the possibility for limitless error. ~ Christopher Pike,
756:The [quantum] theory reminds me a little of the system of delusions of an exceedingly intelligent paranoiac. ~ Albert Einstein,
757:This is why theory can be so valuable: it can explain what will happen, even before you experience it. ~ Clayton M Christensen,
758:We do not master a scientific theory until we have shelled and completely prised free its mathematical kernel. ~ David Hilbert,
759:We stand against the small tide of those who want to make everyone unhappy with conflicting theory and thought. ~ Ray Bradbury,
760:who continued their new policy of feigning deafness whenever Harry mentioned his Malfoy-Is-a-Death-Eater theory. ~ J K Rowling,
761:Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. ~ Stephen Hawking,
762:Being exposed to theory, stimulated by a basic love of concepts and mathematics, was a marvelous experience. ~ Rudolph A Marcus,
763:Bell's theorem...proves that quantum theory requires connections that appear to resemble telepathic communication. ~ Gary Zukav,
764:I believe my theory of relativity to be true. But it will only be proved for certain in 1981, when I am dead. ~ Albert Einstein,
765:Intelligent design is just the Logos theology of John's Gospel restated in the idiom of information theory. ~ William A Dembski,
766:It really is a nice theory. The only defect I think it has is probably common to all philosophical theories. It's wrong. ~ Saul,
767:Life had stepped into the place of theory and something quite different would work itself out in his mind. ~ Fyodor Dostoyevsky,
768:My theory is, independent movies only work if you're willing to push the material and do something different. ~ Balthazar Getty,
769:No matter how beautiful the theory, one irritating fact can dismiss the entire formulism, so it has to be proven. ~ Michio Kaku,
770:Of course the theory of evolution would be vacuous if it offered a glib explanation for every inexplicable act. ~ Steven Pinker,
771:The calcium theory has probably done more to damage our health than any single theory in the history of humanity. ~ David Wolfe,
772:There is a sort of theory that you should adapt bad books because they always make more successful films. ~ Christopher Hampton,
773:This theory applies to anything—a phone call, time together, sex, or whether he checks in at the end of the day. ~ Sherry Argov,
774:Today the theory of evolution is about as much open to doubt as the theory that the earth goes round the sun. ~ Richard Dawkins,
775:While in theory randomness is an intrinsic property, in practice, randomness is incomplete information. ~ Nassim Nicholas Taleb,
776:Always think about practice... theory is not the endpoint of work, it is the work along the way to work. ~ Felix Gonzalez Torres,
777:As Yogi Berra said, “In theory there is no difference between theory and practice; in practice there is. ~ Nassim Nicholas Taleb,
778:Freedom is a terrible gift, and the theory behind all dictatorships is that "the people" do no want freedom. ~ Madeleine L Engle,
779:I'm afraid the workings of J.J. Abrams' mind falls outside the predictive capacity of any coherent theory. ~ Antony Garrett Lisi,
780:It is not enough for theory to describe and analyze, it must itself be an event in the universe it describes. ~ Jean Baudrillard,
781:Most people, even in simple risky situations, don't behave the way the theory of utility would have them behave. ~ Howard Raiffa,
782:No theory of reality compatible with quantum theory can require spatially separate events to be independent. ~ John Stewart Bell,
783:order to these baffling aspects of behavior in the atomic world, and to build from it a coherent theory. In 1925 ~ Carlo Rovelli,
784:Sentiment can turn afterlife into a fairy tale for children, and I prefer this to Edmé’s theory of oblivion. ~ Daphne du Maurier,
785:Social Unity theory spoke about equality, using it so the State could plunder the production of the individual. ~ Vaughn Heppner,
786:The ambition of much of today's literary theory seems to be to find ways to read literature without imagination. ~ Charles Simic,
787:The theory that any idea that takes more than ten minutes to communicate is probably too complicated to be any good ~ W Chan Kim,
788:This is my own little rock theory: In my mind, Nirvana slayed the hair bands. They shot the top off the poodles. ~ Henry Rollins,
789:Wasn’t love a kind of chaos theory? One small look, one smile or one word could alter the course of a life forever. ~ Emma Scott,
790:What Copernicus really achieved was not the discovery of a true theory but of a fertile new point of view. ~ Ludwig Wittgenstein,
791:When I'm judging a theory, I ask myself whether, if I were God, I would have arranged the world in such a way. ~ Albert Einstein,
792:Anthroposophy is not a game, nor just a theory; it is a task that must be faced for the sake of human evolution. ~ Rudolf Steiner,
793:Democracy, the deceitful theory that the Jew would insinuate - namely, that theory that all men are created equal. ~ Adolf Hitler,
794:I don't subscribe to the theory that all politicians are crap. I think the 'cool people' often take that position. ~ Eddie Izzard,
795:I have a theory and I really believe it. I think your worst weakness can become your greatest single strength. ~ Barbara Corcoran,
796:I have a theory that you can make any sentence seem profound by writing the name of a dead philosopher at the end of it. ~ Banksy,
797:I have my own theory: ignorance is bliss. The less you know, the more confident you can be in tackling things. ~ Stephen Richards,
798:I wanted a theory that would allow one to live outside the office with the same philosophy one uses inside it. ~ Kenneth Lee Pike,
799:Nonetheless, to the extent that there is a favored theory in physics and philosophy, it is certainly eternalism. ~ Dean Buonomano,
800:One clue is that in pseudoscience, every piece fits neatly inside a theory and the scientist is never wrong. ~ Nell Freudenberger,
801:Such is professional jealousy; a scientist will never show any kindness for a theory which he did not start himself. ~ Mark Twain,
802:The philosophy of reasoning, to be complete, ought to comprise the theory of bad as well as of good reasoning. ~ John Stuart Mill,
803:The state and its elites must be subject, in theory and in practice, to the same laws that its poorest citizens are. ~ Mo Ibrahim,
804:What we need now is the description of the "describer" or, in other words, we need a theory of the observer. ~ Heinz von Foerster,
805:When I am judging a theory, I ask myself whether, if I were God, I would have arranged the world in such a way. ~ Albert Einstein,
806:Writing should be an adventure, shrouded in mystery and uncertainty, blessed with amazing grace. In theory, of course ~ Syd Field,
807:I have spoken to Einstein and he admitted to me that his theory was in fact no different from the one of Parmenides. ~ Karl Popper,
808:In network theory, the value of a system grows as approximately the square of the number of users of the system. ~ Robert Metcalfe,
809:My pacifism is not based on any intellectual theory but on a deep antipathy to every form of cruelty and hatred. ~ Albert Einstein,
810:Shepard’s theory of law had roused his intelligence, and gratified it, and he again felt master of his faculties. ~ Eleanor Catton,
811:Some say that the only thing that quantum theory has going for it, in fact, is that it is unquestionably correct.”9 ~ Gregg Braden,
812:"The more a theory lays claim to universal validity, the less capable it is of doing justice to the individual facts." ~ Carl Jung,
813:God isn’t a concept or a theory. He is a person who has desires and purposes—and one of His desires is to be with you ~ Pete Wilson,
814:He had abundant free time, which he spent working on a series of new theorems in the field of information theory. ~ Neal Stephenson,
815:I always found it satisfying that gravity was described by Einstein's geometric theory of general relativity. ~ Antony Garrett Lisi,
816:If a concept or principle finds its place in an explanatory theory, it cannot be excluded on methodological grounds. ~ Noam Chomsky,
817:Interpretation, based on the highly dubious theory that a work of art is composed of items of content, violates art. ~ Susan Sontag,
818:It sounded like a good idea at that time. And I figured I could apologize later. Apparently that only works in theory. ~ Celia Kyle,
819:Journalism was being whittled away by a Wall Street theory that profits can be maximized by minimizing the product. ~ Russell Baker,
820:Nothing, except the weather report or a general maxim of conduct, is so unsafe to rely upon as a theory of fiction. ~ Ellen Glasgow,
821:Such work would never be done if scientists were satisfied with a lazy default such as ‘intelligent design theory ~ Richard Dawkins,
822:There is no single theory that is used in economics that considers the finite nature of resources. It's shocking. ~ Jeremy Grantham,
823:The theory that music has a depraving effect on morals has now been abandoned to the old women of both sexes. ~ George Bernard Shaw,
824:To be sure, theory is useful. But without warmth of heart and without love it bruises the very ones it claims to save. ~ Andre Gide,
825:Whenever a true theory appears, it will be its own evidence. Its test is, that it will explain all phenomena. ~ Ralph Waldo Emerson,
826:All communication is manipulation,” Jedao said. “You’re a mathematician. You should know that from information theory. ~ Yoon Ha Lee,
827:allowed Mike to go to the water closet. The rest of us all went too, as per Hogarth’s Theory of Fear-Based Urination. ~ Stuart Gibbs,
828:And every time we got the worst possible answer—“You’re right.” He agreed, in theory, but he didn’t own the conclusion. ~ Chris Voss,
829:attention restoration theory (ART), which claims that spending time in nature can improve your ability to concentrate. ~ Cal Newport,
830:Cruelty is, in theory, a perfectly adequate ground for divorce, but it may be interpreted so as to become absurd. ~ Bertrand Russell,
831:Each child is biologically required to have a mother. Fatherhood is a well-regarded theory, but motherhood is a fact. ~ P J O Rourke,
832:Every theory of love, from Plato down teaches that each individual loves in the other sex what he lacks in himself. ~ G Stanley Hall,
833:Four predictions of the Big Bang Theory have now been verified - surely enough to quench even the most biased critics. ~ Joseph Silk,
834:His entire presence was like gravity, impossible to forget, possible to believe in, a theory merged into a law. ~ Shannon A Thompson,
835:I believe conspiracy theories are part of a larger conspiracy to distract us from the real conspiracy. String theory. ~ Andy Kindler,
836:I can only say with deeper sincerity and fuller significance what I have always said in theory - Wait God's will. ~ Charlotte Bronte,
837:If theory means a reasonably systematic reflection of our guiding assumptions, it remains as indispensable as ever. ~ Terry Eagleton,
838:I’ve spent something like 17 years working on a theory for which there is essentially no direct experimental support. ~ Brian Greene,
839:Pelé is one of the few who contradicted my theory: instead of fifteen minutes of fame, he will have fifteen centuries. ~ Andy Warhol,
840:Really the best way to learn about something is simply to read it and not make a scientific theory of interpretation. ~ Mark Helprin,
841:Science preceded the theory of science, and is independent of it. Science preceded naturalism, and will survive it. ~ Arthur Balfour,
842:Sensitive dependence on initial conditions; one word, one act, can change the world. Well they named it chaos theory. ~ Ian McDonald,
843:Some vampires wouldn't react if you shoved a rosary down their pants, though I wouldn't recommend testing the theory. ~ Molly Harper,
844:That's really part of being a grounded theory researcher - putting names to concepts and experiences that people have. ~ Brene Brown,
845:The greatest mathematicians, as Archimedes, Newton, and Gauss, always united theory and applications in equal measure. ~ Felix Klein,
846:The moment a person forms a theory, his imagination sees in every object only the traits which favor that theory. ~ Thomas Jefferson,
847:Theoretical approaches have their place and are, I suppose, essential but a theory must be tempered with reality. ~ Jawaharlal Nehru,
848:The overwhelming number of teachers ...are unable to name or describe a theory of learning that underlies what they do. ~ Alfie Kohn,
849:There's the theory that nudity doesn't really make something sexy; the characters and their relationship make it sexy. ~ Tim Robbins,
850:The theory of evolution is totally inadequate to explain the origin and manifestation of the inorganic world. ~ John Ambrose Fleming,
851:a scientific theory that laughter and humor increase the odds of survival among patients with terminal illnesses? ~ Suzanne Brockmann,
852:if a message protected by quantum cryptography were ever to be deciphered, it would mean that quantum theory is flawed, ~ Simon Singh,
853:I have a theory that I did most of my observing probably before I was twenty, stored it, and am still drawing on it. ~ Joyce Grenfell,
854:I have a theory that while a man might not always get the wife he wants or needs, he always gets the wife he deserves. ~ Marlon James,
855:I have this theory. If you think about almost any given moment in life, there is a Beatles song that can describe it. ~ Penelope Ward,
856:"Interactive Decision Theory" would perhaps be a more descriptive name for the discipline usually called Game Theory. ~ Robert Aumann,
857:In theory there is nothing to hinder our following what we are taught;but in life there are many things to draw us aside. ~ Epictetus,
858:It's just a theory really, but I have always thought that your physical surroundings can shape your voice and personality. ~ K D Lang,
859:No one but a theorist believes his theory; everyone puts faith in a laboratory result but the experimenter himself. ~ Albert Einstein,
860:Organizations must be designed around the people available; not people fitted into pure-theory organizations. ~ Frederick P Brooks Jr,
861:The problem is that our ideas are sticky: once we produce a theory, we are not likely to change our minds.... ~ Nassim Nicholas Taleb,
862:To think historically is almost the same thing now as if in all ages history had been made according to theory. ~ Friedrich Nietzsche,
863:We are stripped bare by the curse of plenty. [Referring to the theory that over-production caused the Depression] ~ Winston Churchill,
864:A correct theory is the first step towards improvement, by showing what we need and what we might accomplish. ~ William Stanley Jevons,
865:Darwin’s ideas are devices for generating data. Darwin’s theory opens possibilities for inquiry; Agassiz’s closes them. ~ Louis Menand,
866:Here's my theory about meetings and life: the three things you can't fake are erections, competence and creativity. ~ Douglas Coupland,
867:I have come to the conclusion that Darwinism is not a testable scientific theory, but a metaphysical research programme. ~ Karl Popper,
868:I like that theory because Annabeth likes that theory, and if I don’t like what she likes, she gets all ha-mazan on me. ~ Rick Riordan,
869:In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property. ~ Friedrich Engels,
870:It is grindingly, creakingly, crashingly obvious that if Darwinism was really a theory of chance, it could not work. ~ Richard Dawkins,
871:People try to help, but all they have to work with is their theory of you. In the end they’re talking to themselves. ~ M John Harrison,
872:Remember Henry Adam's jest that the succession of presidents from Washington to Grant disproved the theory of evolution? ~ George Will,
873:Sometimes things that seem like good ideas in theory, in practice turn out to be the worst kinds of boneheaded blunders. ~ Jean Ferris,
874:The truth of a theory can never be proven, for one never knows if future experience will contradict its conclusions. ~ Albert Einstein,
875:Tomorrow is an assumption; it is just a theory! We must wait for tomorrow to see whether tomorrow is real or not! ~ Mehmet Murat ildan,
876:You cannot coherently affirm the Christian-truth claim and the dominant model of evolutionary theory at the same time. ~ Albert Mohler,
877:You can study orchestration, you can study harmony and theory and everything else, but melodies come straight from God. ~ Quincy Jones,
878:According to the theory, human beings do not deal with conflicting beliefs and perceptions by testing them against facts. ~ John N Gray,
879:At the heart of Darwin’s theory, as one of his biographers has put it, is “the denial of humanity’s special status. ~ Elizabeth Kolbert,
880:A unified theory would put us at the doorstep of a vast universe of things that we could finally explore with precision. ~ Brian Greene,
881:Crash programs fail because they are based on theory that, with nine women pregnant, you can get a baby in a month. ~ Wernher von Braun,
882:Effectiveness achieved by following the ‘Attila the Hun’ school of leadership theory is the exception rather than the norm, ~ Anonymous,
883:Mental events such as perceivings, rememberings, decisions, and actions resist capture in the net of physical theory. ~ Donald Davidson,
884:My theory has always been that everyone in show business is there because they were deprived of some attention as a child. ~ Ray Romano,
885:One of the great breakthroughs of evolution theory is that you start with simple things and they will grow into complexity. ~ Brian Eno,
886:Theory 5: The Russians, holding damaging information about Trump, were blackmailing him. He was a Manchurian Candidate. ~ Michael Wolff,
887:To an intellectual who is adrift in politics, a theory is an aim; to a true politician his theory is a boundary ~ Francis Parker Yockey,
888:When an economist says the evidence is "mixed," he or she means that theory says one thing and data says the opposite. ~ Richard Thaler,
889:All are sure in their days except the most wise ... He is the wisest philosopher who holds his theory with some doubt. ~ Michael Faraday,
890:Cryptography has generated number theory, algebraic geometry over finite fields, algebra, combinatorics and computers. ~ Vladimir Arnold,
891:Darwin’s notion that language had somehow evolved from imitation of animal sounds…Müller called that the bow-wow theory. The ~ Tom Wolfe,
892:Freedom is not merely a word or an abstract theory, but the most effective instrument for advancing the welfare of man. ~ John F Kennedy,
893:Hitler’s one genuine obsession was the underground currents. He believed in the theory of the hollow earth, Hohlweltlehre. ~ Umberto Eco,
894:In theory there is no difference between theory and practice. But, in practice, there is.”—Jan L. A. van de Snepscheut ~ Timothy Ferriss,
895:Just war theory has been converted into a form of apologetics for whatever atrocities your favored state is carrying out. ~ Noam Chomsky,
896:Life had a way of working out. The lid-for-every-pot theory seemed to work, if you waited long enough and were patient. ~ Danielle Steel,
897:Moreover, in the experimental sciences, the scientific fraternity must test a new theory to destruction, if possible. ~ Peter D Mitchell,
898:My mother was an economics professor. I'm proficient in math, and statistics, game theory, symbolic logic and all of that. ~ Dave Hickey,
899:My theory is that when you're famous, you're no different from anybody else - it's just that more people know your name. ~ Oprah Winfrey,
900:Never had Parliament or the crown, or both together, operated in actuality as theory indicated sovereign powers should. ~ Bernard Bailyn,
901:Social Security was always supposed to be basically, in theory, an insurance program where you pay in and then you get out. ~ Judd Gregg,
902:The evidence should guide you to a theory; you should not be allowing the theory to guide the evidence upon which you focus. ~ Pat Brown,
903:The problem with theorizing on the basis of incomplete facts is that we end up twisting the facts to suit the theory. ~ Ravi Subramanian,
904:There is, however, a third theory which expresses the reality of time travel. Are you familiar with Schrodinger's Cat? ~ Marion G Harmon,
905:We pay billions - hundreds of billions of dollars to supporting other countries that are in theory wealthier than we are. ~ Donald Trump,
906:Wrong theory,” Augustus said. “Talk’s the way to kill it. Anything gets boring if you talk about it enough, even death. ~ Larry McMurtry,
907:Evolution as such is no longer a theory for a modern author. It is as much a fact as that the earth revolves around the sun. ~ Ernst Mayr,
908:Harvey called it his Occam’s razor theory of combat: The simplest way of kicking someone’s ass was usually the correct one. ~ John Scalzi,
909:I always tell my critics that if they don't like this theory for helping people - come up with a better one and I'll use it. ~ Tim LaHaye,
910:I try to construct a theory of how a moral person should live in these circumstances, and how such a person should love. ~ Charles Bowden,
911:It took Einstein ten years of groping through the fog to get the theory of special relativity, and he was a bright guy. ~ James C Collins,
912:The errors of a theory are rarely found in what it asserts explicitly; they hide in what it ignores or tacitly assumes. ~ Daniel Kahneman,
913:The fundamental laws of the universe which correspond to the two fundamental theorems of the mechanical theory of heat. ~ Rudolf Clausius,
914:The Master Algorithm would provide a unifying view of all of science and potentially lead to a new theory of everything. ~ Pedro Domingos,
915:The result was The Communist Manifesto, published in February 1848, which was to become the classic outline of Marx’s theory. ~ Anonymous,
916:There will never be a grand unified theory, Gloria. We will never find it. Not in our lifetimes, and it’ll be too late. ~ Jeff VanderMeer,
917:Upon hearing via Littlewood an exposition on the theory of relativity: To think I have spent my life on absolute muck. ~ Bertrand Russell,
918:Without theory, practice is but routine born of habit. Theory alone can bring forth and develop the spirit of inventions. ~ Louis Pasteur,
919:A theory is nothing but a tool to know the reality. If a theory contradicts reality, it must be discarded at the earliest. ~ Awdhesh Singh,
920:Don't try to become a teacher overnight with psychological bookkeeping in your heart and educational theory in your head. ~ Janusz Korczak,
921:For Marx, 'pure' economic theory, that is economic theory which abstracts from a specific social structure, is impossible. ~ Ernest Mandel,
922:If you take Darwin's theory and extend it to its logical end, it can be used to justify a number of very horrendous things. ~ Kirk Cameron,
923:In the ghetto of Genre, anything goes, man. When you live in the gutter it doesn’t matter if you’re filthy. In theory anyway. ~ Hal Duncan,
924:Librarians. He’d never met one with a bad memory. He had a theory that words stuck to their minds like flies to flypaper. ~ Cornelia Funke,
925:The isolated imagination is easily corrupted by theory, but the writer inside his community seldom has such a problem. ~ Flannery O Connor,
926:The only way to know something absolutely is to experience it for yourself; anything less is theory, speculation, and belief. . ~ Rajneesh,
927:You know economists; they're the sort of people who see something works in practice and wonder if it would work in theory. ~ Ronald Reagan,
928:ACOUSTICKS  (ACO'USTICKS)   n.s.[Gr. to hear.]1. The doctrine or theory of sounds.2. Medicines to help the hearing.Quincy. ~ Samuel Johnson,
929:And anyone who thinks they can talk about quantum theory without feeling dizzy hasn't yet understood the first thing about it. ~ Niels Bohr,
930:Art is like politics. Any theory carried too far ends in sterility, and freshness is only gained by following some other line. ~ Amy Lowell,
931:enthusiasm for Communism in theory was characteristically present in inverse proportion to direct experience of it in practice. ~ Anonymous,
932:... experimental failure, the disproving of a theory, was as important to the advancement of learning as a success would be. ~ Daniel Keyes,
933:Hegemonic theory focuses on the ideology producing institutions which require that ideologies become self-evident assumptions.  ~ Mark Dice,
934:If you go with Marshall McLuhan's theory that the medium is the message, as soon as you're hosting a blooper show, you're done. ~ Bob Saget,
935:That Hegel's theory is derivative from Fichte's does not prevent it from being strikingly original and of independent value. ~ Allen W Wood,
936:The electron is a theory we use; it is so useful in understanding the way nature works that we can almost call it real. ~ Richard P Feynman,
937:To test a perfect theory with imperfect instruments did not impress the Greek philosophers as a valid way to gain knowledge. ~ Isaac Asimov,
938:When Jesus wanted to explain to his disciples what his death was all about, he didn't give them a theory, he gave them a meal. ~ N T Wright,
939:When you know that your fate is completely random, you have the freedom to commit yourself to any theory that will empower you. ~ Anonymous,
940:A theory has only the alternative of being right or wrong. A model has a third possibility: it may be right, but irrelevant. ~ Manfred Eigen,
941:Billy was forever telling Paul that when you try to explain probability theory to baseball guys, you just end up confusing them. ~ Anonymous,
942:I can talk about film theory forever and it may sound pretentious or something, but really it's just that I'm fascinated by it. ~ John Hyams,
943:I know I went mad, almost as an act of theory: the lost are found the sick are healthy the non-creators are the creators. ~ Charles Bukowski,
944:In crude Marxist terms, liberals have a theory of infallible government that is constantly at war with the reality of life. ~ Jonah Goldberg,
945:I never really believed Teacher Hardy’s theory. He ate sardines for lunch. It’s never good to trust a person who eats sardines. ~ Jaymin Eve,
946:I used to have a theory about photographing. It was a sense of getting in between two actions, or in between acton and repose. ~ Diane Arbus,
947:Once you have a theory, it’s not too hard to find evidence to substantiate it, at least until some other theory comes along. ~ Eckhart Tolle,
948:Paranoia, he said, was fundamentally egocentric, and every conspiracy theory served in some way to aggrandize the believer. ~ William Gibson,
949:So we don't need more top-down economics. We've tried that theory. We've seen what happens. We can't afford to go back to it. ~ Barack Obama,
950:That’s defeatist talk. I’ll cobble something together. A scholar can never let mere wrongness get in the way of the theory. ~ China Mi ville,
951:True works of art contain their own theory and give us the measurement according to which we should judge them. ~ Johann Wolfgang von Goethe,
952:And I shall be misunderstord if understood to give an unconditional sinequam to the heroicised furibouts of the Nolanus theory, ~ James Joyce,
953:Chaos theory is the impossibility of a closed system remaining stable. This town is doomed. There’s nobody at the controls … ~ Robert Kirkman,
954:Christianity is not a theory or speculation, but a life; not a philosophy of life, but a life and a living process. ~ Samuel Taylor Coleridge,
955:Education must bring the practice as nearly as possible to the theory. As the children now are, so will the sovereigns soon be. ~ Horace Mann,
956:Evolutionary theory informs our understanding of some frankly inexcusable social behavior and renders it perfectly normal. ~ Richard K Morgan,
957:Human beings are pattern-seeking animals who will prefer even a bad theory or a conspiracy theory to no theory at all. ~ Christopher Hitchens,
958:I am an enthusiastic Darwinian, but I think Darwinism is too big a theory to be confined to the narrow context of the gene. ~ Richard Dawkins,
959:If someone asks, ‘But what in the end is a philosopher?’ I would say ‘A philosopher is a human being who fights in theory.’ ~ Louis Althusser,
960:If we are going t stick to this damned quantum-jumping, then I regret that I ever had anything to do with quantum theory. ~ Erwin Schrodinger,
961:I have a theory of statistics: if you can double them or halve them and they still work, they are really good statistics. ~ John Ralston Saul,
962:I know Edmond Locard’s Principle, the central theory of modern forensic crime-scene investigation: something is always left behind. ~ C J Box,
963:In other words, the reason why the string theory cannot be solved is that twenty-first mathematics has not yet been discovered. ~ Michio Kaku,
964:In theory, we’re selfish assholes who want more than our neighbors, can’t be happy with a lot if someone else has a lot more. ~ Cory Doctorow,
965:It is a very long and very difficult road from a fact to a conclusion. But it is a million times longer from a theory to a fact. ~ Bill James,
966:I've gotten such good feedback from that [re-team with Wil Wheaton for Big Bang Theory appearance], and I hardly did anything. ~ Brent Spiner,
967:My parents encouraged us to commit to things, so if we wanted to learn an instrument, it was all the grades and all the theory. ~ Laura Mvula,
968:She is a hedgehog. She has a theory that explains everything, and it gives her the illusion that she understands the world. ~ Daniel Kahneman,
969:Under Bayes' theorem, no theory is perfect. Rather, it is a work in progress, always subject to further refinement and testing. ~ Nate Silver,
970:And briefly and succinctly, he put Miss Marple’s theory of the crime before the doctor, ending up with her final suggestion. ~ Agatha Christie,
971:A single test which proves some piece of theory wrong is more valuable than a hundred tests showing that idea might be true. ~ Arthur C Clarke,
972:Each pursues his own theory, little solicitous to correct or improve it by an attention to what is advanced by his opponents. ~ Thomas Malthus,
973:I don't believe any experiment until it is confirmed by theory. I find this is a witty inversion of "conventional" wisdom. ~ Arthur Eddington,
974:I loved him, you know, but I have a theory about love. I think that, however good it is, some love isn't meant to be for ever. ~ Cecelia Ahern,
975:It has actually become very necessary in our time to rebut the theory that every firm and serious friendship is really homosexual. ~ C S Lewis,
976:Many adults feel that every children's book has to teach them something.... My theory is a children's book... can be just for fun. ~ R L Stine,
977:My theory is that when you're young, you should work eighty hours a week to create a product or service that changes the world. ~ Guy Kawasaki,
978:once you have accepted a theory and used it as a tool in your thinking, it is extraordinarily difficult to notice its flaws. ~ Daniel Kahneman,
979:People copy examples and then they wonder what is the trouble. They look at examples and without theory they learn nothing. ~ W Edwards Deming,
980:The reader might reflect that an awful lot of supposing has to take place in order for the quantity theory of money to be true. ~ Paul Ormerod,
981:The universe and the observer exist as a pair. I cannot imagine a consistent theory of the universe that ignores consciousness. ~ Andrei Linde,
982:Whether or not you can observe a thing depends upon the theory you use. It is the theory which decides what can be observed. ~ Albert Einstein,
983:Any theory, hypothesis, philosophy, sect, creed or institution that fears investigation, openly manifests its own error. ~ Andrew Jackson Davis,
984:A theory was forming in his head, like a musical composition he could hum from vague memories but not quite yet name or play. ~ Jeff VanderMeer,
985:Free market capitalism is far more than economic theory. It is the engine of social mobility-the highway to the American Dream. ~ George W Bush,
986:I do not think much of the good luck theory of self-made men. It is worth but little attention and has no practical value. ~ Frederick Douglass,
987:Of course, if one ignores contradictory observations, one can claim to have an "elegant" or "robust" theory. But it isn't science. ~ Halton Arp,
988:The astonishment of life is the absence of any appearances of reconciliation between the theory and the practice of life. ~ Ralph Waldo Emerson,
989:the obscurity of the theory is not the fault of quantum mechanics but is rather due to the limited capacity of our imagination. ~ Carlo Rovelli,
990:There was a part of my brain that wanted to ask if his wife had a beard, verify my theory. I told that part of my brain to shut up. ~ R R Virdi,
991:Top–down language teaching just does not work well – it’s like learning to ride a bicycle in theory, without ever getting on one. ~ Matt Ridley,
992:We all agree your theory is crazy. What divides us is whether it is crazy enough to have a chance of being right.”* { Niels Bohr } ~ John Kehoe,
993:What?" I ask. "I'm developing a theory." "And it is?" She picks up her hamburger, grins, and says, "That you have a death wish. ~ Veronica Roth,
994:Charles Darwin got totally hammered, woke up next to a monkey and decided he had to come up with a theory to make it all okay. ~ Stephen Colbert,
995:Christians tend to be Augustinian in theory but Pelagian in practice. They work obsessively to please other people and even God. ~ Philip Yancey,
996:democratic theory is concerned with processes by which ordinary citizens exert a relatively high degree of control over leaders; ~ Robert A Dahl,
997:Have you ever head this theory about drinking yourself sober?' Eddie asked. 'It's a very popular theory. Amongst drunks, anyway. ~ Robert Rankin,
998:I think Darwinism as a theory explaining evolution within species is incredibly brilliant - just unbelievably, incredibly brilliant. ~ Ben Stein,
999:I think what bothers me so much of the time, is they take the data and theory and distort it. They must know they're distorting. ~ Eugenie Scott,
1000:Theory provides the maps that turn an uncoordinated set of experiments or computer simulations into a cumulative exploration. ~ David E Goldberg,
1001:The real business of theory is not to come up with specific proposals for regulation, but to construct legal reality in another way. ~ Anonymous,
1002:The Theory of Sexual Understanding is mine. I created it. It works between a man and a woman. It's this: Everything's up to her. ~ Jonathan Gash,
1003:Despite its name, the big bang theory is not really a theory of a bang at all. It is really only a theory of the aftermath of a bang. ~ Alan Guth,
1004:Don't know if it's good or bad that a Google search on “Big Bang Theory” lists the sitcom before the origin of the Universe ~ Neil deGrasse Tyson,
1005:Don’t know if it’s good or bad that a Google search on “Big Bang Theory” lists the sitcom before the origin of the Universe ~ Neil deGrasse Tyson,
1006:Good art theory must smell of the studio, although its language should differ from the household talk of painters and sculptors. ~ Rudolf Arnheim,
1007:Human life is a series of compromises, and it is not always easy to achieve in practice what one has found to be true in theory. ~ Mahatma Gandhi,
1008:If quantum communication and quantum computation are to flourish, a new information theory will have to be developed. ~ Hans Christian von Baeyer,
1009:In the real world outside economic theory, every business is successful exactly to the extent that it does something others cannot. ~ Peter Thiel,
1010:I subscribed to the general theory that the worst room in the best hotel was better than the best room in a second-rate hotel. ~ Beatriz Williams,
1011:My theory is that a strong healthy man isn't likely to be creative. It is illness and pain that encourages him to live another life. ~ Laurie Lee,
1012:Now to the term 'relativity theory.' I admit that it is unfortunate, and has given occasion to philosophical misunderstandings. ~ Albert Einstein,
1013:Qualities I sought in a scientific theory were naturalness, inner perfection and logical simplicity from an aesthetic approach. ~ Albert Einstein,
1014:Researchers in England say tall men are more likely to have more children than short men. Here in America we call that the NBA theory. ~ Jay Leno,
1015:Surely there must be something massive enough to damage even a vampire beyond healing. I hoped someday to test the theory. I ~ Laurell K Hamilton,
1016:Theory is a lovely furrow with nothing but poppy plants; practice is a furrow with a few poppy plants hidden among lots of weeds. ~ Sophie Scholl,
1017:There was quantum mechanics, string theory, and then there was the most mind-bending frontier of the natural world, women. ~ Marisha Pessl,
1018:The theory was simple: If a man had enough sense to accumulate a bunch of cash, then he would certainly make a worthy U.S senator. ~ John Grisham,
1019:10 50 {\displaystyle 10^{50}} 10^{{50}} is a long way from infinity. ~ Daniel Shanks, Solved and Unsolved Problems in Number Theory, 3rd edition, ,
1020:All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice. ~ Karl Marx,
1021:Classical thermodynamics ... is the only physical theory of universal content which I am convinced ... will never be overthrown. ~ Albert Einstein,
1022:Creationists have long held that evolutionary theory is atheistic; defenders of the theory do the theory no favor when they agree. ~ Elliott Sober,
1023:I have a theory that burnout is about resentment. And you beat it by knowing what it is you're giving up that makes you resentful. ~ Marissa Mayer,
1024:I'm hopeless at playing scales. Try and be instinctive first and analytic afterwords, although it's good to study the theory of music. ~ Brian May,
1025:I'm not going to sit here and spitball about hyperspatial reality theory with a psychopathic calculator. This conversation is over. ~ Amie Kaufman,
1026:Journalists generally have no bias toward one cosmological theory or another, but many have a natural preference for excitement. ~ Steven Weinberg,
1027:My personal theory is that he has a very firm grasp upon reality, it's simply not a reality the rest of us have ever met before. ~ Terry Pratchett,
1028:Neils Bohr … is said to have remarked that anyone who did not feel dizzy when thinking about quantum theory had not understood it.< ~ Anonymous,
1029:Thence we pass successively to Theory of Knowledge, Principles of Physics, Ethics, and finally the Mystical (das Mystische). ~ Ludwig Wittgenstein,
1030:There can be theory but, you know, the problem is you've got to be able to test it. So theories are one thing, testing is another. ~ Brian Schmidt,
1031:We are well on our way to a unified theory of biology that will merge body and environment, brain and mind, genome and microbiome. ~ Deepak Chopra,
1032:When I was in high school, I was really into string theory and superstring theory and read 'Scientific American.' It's fascinating. ~ Sam Trammell,
1033:A cardinal principle in systems theory is that all parties that have a stake in a system should be represented in its management. ~ Malcolm Knowles,
1034:As you know, a theory in physics is not useful unless it is able to predict underlined effects which we would otherwise expect. ~ Richard P Feynman,
1035:A theory that denies that thoughts can regulate actions does not lend itself readily to the explanation of complex human behavior. ~ Albert Bandura,
1036:Galileo was challenged because he declared a theory to be a fact and argued with the Church about the genuine meaning of the Bible. ~ Michael Coren,
1037:If the Constitution is adopted (and it was) the Union will be in fact and in theory an association of States or a Confederacy. ~ Alexander Hamilton,
1038:I have a theory that kitchens, once they reach a certain level of complexity, attract new gadgets into their orbit, like planets. ~ Kerry Greenwood,
1039:I have a theory, too, that the best and only answer to a smear or to an honest misunderstanding of the facts is to tell the truth ~ Richard M Nixon,
1040:I never say that evolution is a fact. Evolution is a theory. It's much more important than a fact, because theories explain things. ~ Eugenie Scott,
1041:Is that theory true which would have us believe that man is no more than a product of many conditional and environmental factors— ~ Viktor E Frankl,
1042:It followed from the special theory of relativity that mass and energy are both but different manifestations of the same thing... ~ Albert Einstein,
1043:It is my theory that the greater truths underlying life and death can be best be understood as a parable--that is, as a fiction. ~ Genevieve Cogman,
1044:Suspense is very important. Even though this is humor and they're short stories, that theory of building suspense is still there. ~ Sergio Aragones,
1045:There's one theory that the funnier a comic is in his act, the more mind-numbingly boring he'll be when he's not holding a microphone. ~ Nick Kroll,
1046:Verbal and nonverbal activity is a unified whole, and theory and methodology should be organized or created to treat it as such. ~ Kenneth Lee Pike,
1047:You hear the word, and believe it in theory, while you deny it in practice. I say to you, that 'you deceive yourselves'. ~ Charles Grandison Finney,
1048:A theory of reality must not only explain reality, but also knowledge about that reality because knowing reality is part of reality. ~ Ashish Dalela,
1049:It is not that we propose a theory and Nature may shout NO; rather, we propose a maze of theories, and Nature may shout INCONSISTENT. ~ Imre Lakatos,
1050:Mainstream economics scholarship produces theory without facts ("pure theory") and facts without theory ("applied economics"). ~ Michel Chossudovsky,
1051:The actual facts of morality are too much on my side for me to fear that my theory can ever be replaced or upset by any other. ~ Arthur Schopenhauer,
1052:The piano is a universal instrument. If you start there, learn your theory and how to read, you can go on to any other instrument. ~ Eddie Van Halen,
1053:Therefore, the hormonal theory of obesity takes shape: chronically high cortisol raises insulin levels, which in turn leads to obesity. ~ Jason Fung,
1054:The theory, hypothesis, framework, or background knowledge held by an investigator can strongly influence what is observed. ~ Norwood Russell Hanson,
1055:The theory of the teacher with all these immigrant kids was that if you spoke English loudly enough they would eventually understand. ~ E L Doctorow,
1056:To create a community where faith matters not just in theory but in reality, faith has to be a public value, not just a private one. ~ Donna Freitas,
1057:What Jilly liked best about him was his theory of consensual reality, the idea that things exist because we agree that they exist. ~ Charles de Lint,
1058:You can’t separate the means from the cause, Brigitta. In theory, perhaps, but not in practice. We are dealing in realities here. ~ Jacqueline Carey,
1059:Constraint theory defines for you what outcomes are possible and what outcomes are impossible. It also eliminates wishful thinking. ~ George Friedman,
1060:general theory of relativity and quantum mechanics. They are the great intellectual achievements of the first half of this century. ~ Stephen Hawking,
1061:I learned by going out and putting them into practice. There’s no substitute for doing things, ever – practice beats theory every time. I ~ Ray Mears,
1062:It is a capital mistake to develop a premature hypothesis in the absence of hard data. I am trying my best NOT to develop a theory. ~ Douglas Preston,
1063:I used to teach at Yale, which was at one time a center of postmodernist literary theory. Derrida was there. Paul de Man was there. ~ Harry Frankfurt,
1064:My friend Phil has a theory that the Lord, having made teenagers, felt constrained to make amends and so created the golden retriever. ~ Mary McGrory,
1065:My theory is that you find out who your true friends are when something good happens to you, not when something bad happens to you. ~ Lisa Scottoline,
1066:No theory, no ready-made system, no book that has ever been written will save the world. I cleave to no system. I am a true seeker. ~ Mikhail Bakunin,
1067:Politics cannot be a science, because in politics theory and practice cannot be separated, and the sciences depend upon their separation. ~ W H Auden,
1068:Songwriting is different from music, although I don't deny now that it would be nice to have a little more background in music theory. ~ Neil Diamond,
1069:[Stéphane Mallarmé] theory of the hermetic is a mistake, but he can be only difficult to read when he has difficult things to say. ~ Jean Paul Sartre,
1070:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. ~ Arthur Eddington,
1071:You know, my basic theory about kids: they are monsters in children ziploc suits, which they discard when they go to school each day. ~ Douglas Clegg,
1072:You know very well that unless you're a scientist, it's much more important for a theory to be shapely, than for it to be true. ~ Christopher Hampton,
1073:A thing may look specious in theory, and yet be ruinous in practice; a thing may look evil in theory, and yet be in practice excellent. ~ Edmund Burke,
1074:Einstein's theory, we know that it fails. In advance, we know it fails. So that a deeper understanding of nature is awaiting us. ~ Neil deGrasse Tyson,
1075:Falsifiability for a theory is great, but a theory can still be respectable even if it is not falsifiable, as long as it is verifiable. ~ Brian Greene,
1076:In theory it may seem all right to some, but when it comes to being made the instrument of the Lord's vengeance, I myself don't like it. ~ Robert Shaw,
1077:I started when I was nine. Really, everything I know about color theory, composition, drawing, and painting, I learned when I was a kid. ~ David Salle,
1078:It all comes down to this: Whenever theory supersedes evidence, and prejudice deposes rationalism, there can be no real justice. ~ John Edward Douglas,
1079:It should not be forgotten that art is not a science where the latest 'correct' theory declares the old to be false and erases it. ~ Wassily Kandinsky,
1080:I would give absolutely nothing for the theory of Natural Selection, if it requires miraculous additions at any one stage of descent. ~ Charles Darwin,
1081:Kip Thorne says, “By 2020, physicists will understand the laws of quantum gravity, which will be found to be a variant of string theory. ~ Michio Kaku,
1082:Knowing is different from doing and therefore theory must never be used as norms for a standard, but merely as aids to judgment. ~ Carl von Clausewitz,
1083:My theory has always been, that if we are to dream, the flatteries of hope are as cheap, and pleasanter, than the gloom of despair. ~ Thomas Jefferson,
1084:No number of sightings of white swans can prove the theory that all swans are white. The sighting of just one black one may disprove it. ~ Karl Popper,
1085:Theory not only formulates what we know but also tells us what we want to know, that is, the questions to which an answer is needed. ~ Talcott Parsons,
1086:The purely economic man is indeed close to being a social moron. Economic theory has been much preoccupied with this rational fool. ~ Richard H Thaler,
1087:The stuff of thought is historical stuff―no matter how abstract, general, or pure it may become in philosophic or scientific theory. ~ Herbert Marcuse,
1088:You know that theory I have about friends not being forever...or even for a while? Well, every theory has an exception. Ryke is mine. ~ Krista Ritchie,
1089:An argument fatal to the communist theory, is suggested by the fact, that a desire for property is one of the elements of our nature. ~ Herbert Spencer,
1090:For string theory to make sense, the universe should have nine spacial dimensions and one time dimension, for a total of ten dimensions. ~ Brian Greene,
1091:If the circulation of blood theory could not have been discovered without vivisection, the human kind could well have done without it. ~ Mahatma Gandhi,
1092:Information Theory would inform a mechanical calculator in much the same way as, say, fluid dynamics would inform the hull of a ship. ~ Neal Stephenson,
1093:In theory there is a possibility of perfect happiness: To believe in the indestructible element within one, and not to strive towards it. ~ Franz Kafka,
1094:It is our duty to select the best and most dependable theory that human intelligence can supply, and use it as a raft to ride the seas of life. ~ Plato,
1095:Most theists are deists most of the time, in practice if not in theory. They practice the absence of God instead of the presence of God. ~ Peter Kreeft,
1096:Music is an attitude. It's a sensation to the average person, to the human being. And keep it simple, stupid. That's always been my theory. ~ Dick Dale,
1097:Pauli turned to the audience and argued, “Yes, my theory is crazy enough!” Then Bohr insisted, “No, your theory is not crazy enough! ~ Leonard Mlodinow,
1098:which is to subordinate the constraint. In the Theory of Constraints, this is typically implemented by something called Drum-Buffer-Rope. In ~ Gene Kim,
1099:Your Promised Land is the place where God’s personalized promises over your life become a living reality rather than a theological theory. ~ Beth Moore,
1100:Alas, the historical name is ‘actor-network-theory’, a name that is so awkward, so confusing, so meaningless that it deserves to be kept. ~ Bruno Latour,
1101:Apparently, the isomorphisms of laws rest in our cognition on the one hand, and in reality on the other. ~ Ludwig von Bertalanffy, General System Theory,
1102:As these examples show, Freud’s theory is resourceful, perhaps dangerously so, in incorporating apparently recalcitrant counterexamples. ~ Sigmund Freud,
1103:But the scientific importance of a change in knowledge of fact consists precisely in j its having consequences for a system of theory. ~ Talcott Parsons,
1104:In the 1920s and 1930s they hit upon the bright idea of co-opting genetics and treating it as one of the Theory of Evolution’s components. A ~ Tom Wolfe,
1105:In theory we are all equal before the law. In practice, there are overwhelming privileges that come with winning the birth lottery. ~ Arianna Huffington,
1106:It had seemed simple in theory to persuade one of them to allow a male into her bed and heart. The reality of it was anything but easy. ~ Laurann Dohner,
1107:It now seems plain to me that that theory ought to be vacated in favor of a new and truer one...the Descent of Man from the Higher Animals. ~ Mark Twain,
1108:My choice of colors does not rest on any scientific theory, it is based on observation, on feeling, on the experience of my sensibility. ~ Henri Matisse,
1109:Of all the social systems in mankind’s history, capitalism is the only system based on an objective theory of values.[1] Ayn Rand ~ Mark David Henderson,
1110:One looks forward to the day when the General Theory of Relativity and the Principia will outsell the Kama Sutra in back-street bookshops. ~ J G Ballard,
1111:The Big Bang Theory: When geeky scientists can be main characters in a hit prime time series, you know there's hope for the world. ~ Neil deGrasse Tyson,
1112:The dominant theory coming out of Hollywood is that peoples' attention spans are getting shorter and shorter and they need more stimulation. ~ Brian Eno,
1113:The proper meaning of “theory” is not idle speculation but vision, and it was rightly said that “where there is no vision the people perish. ~ Anonymous,
1114:Today scientists describe the universe in terms of two basic partial theories – the general theory of relativity and quantum mechanics ~ Stephen Hawking,
1115:You can go home again, the General Temporal Theory asserts, so long as you understand that home is a place where you have never been. ~ Ursula K Le Guin,
1116:You know, people talk about [Richard] Nixon's "madman theory." We don't really know much about that. It was in memoirs, by somebody else. ~ Noam Chomsky,
1117:Beck said he didn't believe in the theory of a song coming through you as if you were an open vessel. I agree with him to a certain extent. ~ Sheryl Crow,
1118:Economists can never be free of from difficulties unless they will distinguish between a theory and the application of a theory. ~ William Stanley Jevons,
1119:Hey birthers, wanna hear my theory? My theory was that Obama was born in America and you were born with the umbilical cord around your neck. ~ Bill Maher,
1120:I don't actually do any exercise, which is really bad. But I wear heels a lot. My theory is that it's painful, so it's gotta do something. ~ Karen Gillan,
1121:In theory, leverage is the ability to inflict loss and withhold gain. Where does your counterpart want to gain and what do they fear losing? ~ Chris Voss,
1122:It doesn't matter how beautiful your theory is, it doesn't matter how smart you are. If it doesn't agree with experiment, it's wrong. ~ Richard P Feynman,
1123:It is always noteworthy that all those who seriously study this science [the theory of numbers] conceive a sort of passion for it. ~ Carl Friedrich Gauss,
1124:Japanese children were kept out of California classrooms as late as 1907 on the theory that they lacked the aptitude for higher learning. ~ Colin Woodard,
1125:Natural selection is a strong enough theory to be predictive in this fashion, now that science no longer needs convincing of its truth. ~ Richard Dawkins,
1126:Niels Bohr brainwashed a whole generation of theorists into thinking that the job (interpreting quantum theory) was done 50 years ago. ~ Murray Gell Mann,
1127:No theory is good unless it permits, not rest, but the greatest work. No theory is good except on condition that one use it to go on beyond. ~ Andre Gide,
1128:No theory of my own will ever stand in the way of my executing, in good faith, any order I may receive from those in authority over me. ~ Ulysses S Grant,
1129:Our Scottish theory ... is that every country has need of Scotchmen, but that Scotland has no need of the citizens of any other country. ~ Arthur Balfour,
1130:The primary rule of business success is loyalty to your employer. That's all right as a theory. What is the matter with loyalty to yourself? ~ Mark Twain,
1131:The world is only a partial manifestation of the Godhead, it is not itself that Divinity. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
1132:When people begin to philosophize they seem to think it necessary to make themselves artificially stupid. ~ Bertrand Russell, Theory of Knowledge (1913).,
1133:Another theory about hair, not from my mother, but from the best friend. A woman who cuts her hair drastically is set to make some decisions. ~ Weike Wang,
1134:Einstein, in the special theory of relativity, proved that different observers, in different states of motion, see different realities. ~ Leonard Susskind,
1135:I've come up with the theory that the music is within. We don't bring it in; it's already there. We have to figure out how to get it out. ~ Howard Roberts,
1136:Man can be an atheist only in theory, not in practice, because the universe is too frightening and too chaotic to be too independent! ~ Mehmet Murat ildan,
1137:One day you have Einstein, puzzling over the theory of relativity, the next you’ve got the Manhattan Project and a big hole in the ground. ~ Justin Cronin,
1138:The field of experience is the whole universe in all directions. Theory remains shut up within the limits of human faculties. ~ Johann Wolfgang von Goethe,
1139:The quantum theory is based on the idea that there is a probability that all possible events, no matter how fantastic or silly, might occur. ~ Michio Kaku,
1140:There is no theory of a God, of an author of Nature, of an origin of the Universe, which is not utterly repugnant to my faculties. . . ~ Harriet Martineau,
1141:This woman/ killer was a testament to my theory that the crazier you are, the more calories you burn. That’s why psychos are always so skinny. ~ Anonymous,
1142:To shift the direction of our planet, we must now be willing to experiment with the theory that within the speed and stress, we are good. ~ Sakyong Mipham,
1143:Zen has no theory. It is a non-theoretical approach into reality. It has no doctrine and no dogma - hence it has no church, no priest, no pope. ~ Rajneesh,
1144:As for biblical or religious theory, I don’t ever want to fight about the details of the story, I want to live the reality of the message. ~ Steve Maraboli,
1145:He was a flower that bloomed with attention—be it positive or negative—and wilted when ignored. Peacock theory wasn’t just to attract girls. ~ Neil Strauss,
1146:He who loves practice without theory is like the sailor who boards ship without a rudder and compass and never knows where he may cast. ~ Leonardo da Vinci,
1147:If we assume that man actually does resemble God, then we are forced into the impossible theory that God is a coward, an idiot and a bounder. ~ H L Mencken,
1148:I have a theory that every time you make an important choice, the part of you left behind continues the other life you could have had. ~ Jeanette Winterson,
1149:I have a theory that if you've got the kind of parents who want to send you to boarding school, you're probably better off at boarding school. ~ Wendy Cope,
1150:the broken-windows theory of urban-crime management, the way the appearance of dereliction can pave the way for more serious crimes. ~ Emily St John Mandel,
1151:The initial stage, the act of conceiving or inventing a theory, seems to me neither to call for logical analysis nor to be susceptible of it. ~ Karl Popper,
1152:The number of public policies that hinge on whether you believe in evolution — or which theory of evolution you subscribe to — are few to none. ~ Anonymous,
1153:unconscious thought theory (UTT)—an attempt to understand the different roles conscious and unconscious deliberation play in decision making. ~ Cal Newport,
1154:You have nothing to do but mention the quantum theory, and people will take your voice for the voice of science, and belive anything. ~ George Bernard Shaw,
1155:[Adolf] Hitler needed, he didn't want to kill Jews, he wanted to expel German Jews, and therefore it's not entirely corroborating your theory. ~ Elie Wiesel,
1156:Entrepreneurship, then, is behavior rather than personality trait. And its foundation lies in concept and theory rather than in intuition. ~ Peter F Drucker,
1157:If language sealed off man from animal, then the Theory of Evolution applied only to animal studies and reached no higher than the hairy apes. M ~ Tom Wolfe,
1158:In my relativity theory I set up a clock at every point in space, but in reality I find it difficult to provide even one clock in my room. ~ Albert Einstein,
1159:My number-one theory in life is that style is proportional to your lack of resources - the less you have, the more stylish you're likely to be. ~ Beth Ditto,
1160:Progress is only possible by passing from a state of undifferentiated wholeness to differentiation of parts. ~ Ludwig von Bertalanffy, General System Theory,
1161:So here's my theory, and this is such crap science, I don't have to tell you. It's science without microscopes, blood tests, or reality. ~ Maggie Stiefvater,
1162:The human species, according to the best theory I can form of it, is composed of two distinct races, the men who borrow and the men who lend. ~ Charles Lamb,
1163:the theory is this: if I develop a great capacity for feeling pain, then I am also developing a great capacity for feeling happiness. ~ Benjamin Alire S enz,
1164:The trouble is that once people develop an implicit theory, the confirmation bias kicks in and they stop seeing evidence that doesn’t fit it. ~ Carol Tavris,
1165:The vitally important corollary is that evolution shaped us not only to feel bad in isolation, but to feel insecure.” It’s a beautiful theory. ~ Johann Hari,
1166:While guidebooks might tell you that time collapsed here, another theory says that in Latin America, all of history coexists at once. ~ Brin Jonathan Butler,
1167:Who could believe an ant in theory? A giraffe in blueprint? Ten thousand doctors of what's possible Could reason half the jungle out of being. ~ John Ciardi,
1168:A bigger hurdle, once we drill down into it, is the basic assumption that underlies the pipeline theory: that we are fair in the first place. ~ Joanne Lipman,
1169:I always argued against the auteur theory; films are a collaborative art form. I've had some fantastically good people help me make the movies. ~ Alan Parker,
1170:I have a theory that every time you make an important decision, the part of you left behind continues the other life you could have had. ~ Jeanette Winterson,
1171:I'm very interested in Marxist theory. I disagree with it, but I keep thinking about it, because some Marxist theory does seem to work. ~ Robert Anton Wilson,
1172:I think having simplicity doesn't always mean that you make a good movie. I have a theory that a movie that's easy to make is hard to watch. ~ Bruce Campbell,
1173:I work from a different theory. For everything there's a bad way of describing, also a good way. You pick the good way, you get along better. ~ Cynthia Ozick,
1174:Just like she’d said, she’d gone back to her life and, in theory, I’d gone back to mine. Problem? I didn’t like mine, not without her. - Noah ~ Katie McGarry,
1175:Mute the venomous self-talk in your mind. Eliminate the poisonous theory of, “Same Crap, Different Day.” Today is a new day - make it count! ~ Steve Maraboli,
1176:Some object that unless we have some explanation of what it is for a proposition to correspond with the facts, the theory is not very informative ~ Anonymous,
1177:The birth of information theory came with its ruthless sacrifice of meaning—the very quality that gives information its value and its purpose. ~ James Gleick,
1178:The theory that religion is a force for peace, often heard among the religious right and its allies today, does not fit the facts of history. ~ Steven Pinker,
1179:Ultimately, my Ph.D. is in mathematical physics, focusing on quantum field theory and curved space-time, and I worked with Stephen Hawking. ~ Nathan Myhrvold,
1180:You're familiar with the theory of evolution?" asked Cabal.
"Sir?"
"They're about to find out why intelligence is a survival trait. ~ Jonathan L Howard,
1181:If all this damned quantum jumping were really here to stay, I should be sorry, I should be sorry I ever got involved with quantum theory. ~ Erwin Schrodinger,
1182:In theory the Holy Roman Emperor exercised a temporal sway matching the spiritual rule of the Pope over the universal community under God. ~ Barbara W Tuchman,
1183:It is also a good rule not to put overmuch confidence in the observational results that are put forward until they are confirmed by theory. ~ Arthur Eddington,
1184:it is said 'thou shalt not kill,' is he to be killed because he murdered some one else? No, it is not right, it's an impossible theory. I ~ Fyodor Dostoyevsky,
1185:My theory is that, as with our children, as with every surface of that geodesic dome inside the 8-Ball, every age we've ever been is who we are. ~ Anne Lamott,
1186:One of the great weaknesses of standard libertarian theory is that it tends to push too hard by elevating presumptions into absolutes. ~ Richard Allen Epstein,
1187:Pure monetary theory, however, cannot explain why in one country the inflationary process proceeds so much further or faster than in another. ~ Niall Ferguson,
1188:The Atharvaveda and the Itihasa-Veda are also Vedas. ~ Kautilya's Arthasastra,, quoted in S. Talageri, The Aryan Invasion Theory and Indian Nationalism (1993),
1189:They practice Chanakya’s principles in reality, applying the theory of Sama, Dana, Danda and Bheda in providing protection to citizens. ~ Radhakrishnan Pillai,
1190:What are the minimal neuronal mechanisms that are necessary for any one conscious percept? ~ Christof Koch, The Integrated Information Theory of Consciousness,
1191:When asked about it, Harvey called it his Occam’s razor theory of combat: The simplest way of kicking someone’s ass was usually the correct one. ~ John Scalzi,
1192:A new scientific theory is seldom stated with such clarity by its original author, and usually takes many years to creep into public conciousness. ~ John Ziman,
1193:Even if you accept the theory of man-made climate change, wind turbines are a rotten way to reduce CO2 emissions, or to improve energy security. ~ Roger Helmer,
1194:Every theory is killed sooner or later in that way. But if the theory has good in it, that good is embodied and continued in the next theory. ~ Albert Einstein,
1195:How good we all are, in theory, to the old; and how in fact we wish them to wander off like old dogs, die without bothering us, and bury themselves. ~ E W Howe,
1196:I am a terrorist and nihilist in theory as the others are with their weapons. Theoretical violence, not truth, is the only resource left us. ~ Jean Baudrillard,
1197:I have also a paper afloat, with an electromagnetic theory of light, which, till I am convinced to the contrary, I hold to be great guns. ~ James Clerk Maxwell,
1198:I have a strong theory that all the dead people are looking down and laughing and smiling and saying "Oh look, they are so upset about the death thing." ~ Sark,
1199:Nada had his own theory, not quite a Nada Yada yet, that it should be a rule that whoever came up with something should have to test it personally. ~ Bob Mayer,
1200:One way to figure out a great theory is to look at what’s working in the real world and figure out what the various successes have in common. With ~ Seth Godin,
1201:Should Cassandra initiate us, Sibyl?" Matt asked, his eyes narrowed like he was testing a dangerous theory that could blow up in his face. ~ Josephine Angelini,
1202:Soap, gloves, isolating patients, not reusing needles and quarantining the contacts of the ill - in theory it should be very easy to contain Ebola ~ Peter Piot,
1203:The classical example of a successful research programme is Newton's gravitational theory: possibly the most successful research programme ever. ~ Imre Lakatos,
1204:The more divorced from practical reality any given theory is, the greater its fascination for those who are also divorced from reality. ~ Christopher G Nuttall,
1205:Thought and theory must precede all action, that moves to salutary purposes. Yet action is nobler in itself than either thought or theory. ~ William Wordsworth,
1206:To look for a single general theory of how to decide the right thing to do is like looking for a single theory of how to decide what to believe. ~ Thomas Nagel,
1207:You simply cannot invent any conspiracy theory so ridiculous and obviously satirical that some people somewhere don't already believe it. ~ Robert Anton Wilson,
1208:Even if there were no actual evidence in favor of the Darwinian theory, we should still be justified in preferring it over all rival theories. ~ Richard Dawkins,
1209:Everyone agrees in theory that we can't judge a new idea or point of view unless we enter into it and try it out, but the practice itself is rare. ~ Peter Elbow,
1210:I am, by nature, a guitar player... I learned all of these other instruments around that, and around the theory that I built learning the guitar. ~ Hunter Hayes,
1211:I’m not going to force some theory on a mystery and make foolishness of it, just because that is what people who talk about it normally do. ~ Marilynne Robinson,
1212:It might be that the biggest division in the world isn't men and women but folks who like cats and folks who like dogs" - (L.T.'s Theory of Pets) ~ Stephen King,
1213:I’ve got a theory,” Thomas says, “that there are some things in life we never feel ready for, that it’s only by doing them that we become ready. ~ Annabel Smith,
1214:I will repeat the following until I am hoarse: it is contagion that determines the fate of a theory in social science, not its validity. ~ Nassim Nicholas Taleb,
1215:Minimalism now is a reaction to what came before. It's absolutely of its time. Music moved into the set theory thing, and moved out of it. ~ Harrison Birtwistle,
1216:Roger Penrose and I showed that Einstein’s general theory of relativity implied that the universe must have a beginning and, possibly, an end. ~ Stephen Hawking,
1217:The only goal of science is the honour of the human spirit, and a question in number theory is worth a question concerning the system of the world. ~ Serge Lang,
1218:Theory can wreck a man if he begins to believe too closely in the way he thinks things are. Things are never the way a person thinks they are.” “What ~ Joe Hart,
1219:The process of learning an art can be divided conveniently into two parts: one, the mastery of the theory; the other, the mastery of the practice. ~ Erich Fromm,
1220:The “symptom” theory goes as follows: An affair simply alerts us to a preexisting condition, either a troubled relationship or a troubled person. ~ Esther Perel,
1221:This women/ killer was a testament to my theory that the crazier you are, the more calories you burn. That's why psychos are always so skinny. ~ Chelsea Handler,
1222:A theory is scientific only if it can be disproved. But the moment you try to cover absolutely everything the chances are that you cover nothing. ~ Hermann Bondi,
1223:Bottom line: If you lack an underlying commitment to self-mastery and growth, even the best theory won’t help you lead yourself or a team to success. ~ Anonymous,
1224:He must be theory-mad beyond redemption who ... shall ... persist in attempting to reconcile the obstinate oils and waters of Poetry and Truth. ~ Edgar Allan Poe,
1225:His current theory is that Sutton lived three separate lives. The one he remembered, the one he told people about, the one that really happened. ~ J R Moehringer,
1226:I grew up in the heat of '70s postmodern fiction and post-Godard films, and there was this idea that what mattered was the theory or meta in art. ~ Noah Baumbach,
1227:I have a theory,” Gruber said, “that even though we’re born Jews, there is a moment in our lives when we become Jews. On that ship, I became a Jew. ~ Ruth Gruber,
1228:in 1906, ill and depressed, unhappy about the continuing opposition of many leading scientists to this kinetic theory of gases, he killed himself, ~ John Gribbin,
1229:Look at the size of the universe and look at what we're discovering about string theory. There's a wide-eyed sense of we're just getting started here. ~ Rob Bell,
1230:The ability to ascribe thoughts to others, thoughts that might differ from our own, is a sophisticated cognitive skill, known as “theory of mind. ~ Sy Montgomery,
1231:theory produces a good deal but hardly brings us closer to the secret of the Old One. I am at all events convinced that He does not play dice. ~ Leonard Mlodinow,
1232:There's a thing called the 'One Drop' theory in African-American culture, which is if you have one drop of black blood in you, you're black. ~ Keegan Michael Key,
1233:Between these core passions and scientific theory, there will always be a gap. No system of thought can contain the fullness of human experience. ~ Paul Kalanithi,
1234:Father died last year. I don't subscribe to the theory by which we only become truly adult when our parents die; we never become truly adult. ~ Michel Houellebecq,
1235:In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property. - Manifesto of the Communist Party ~ Karl Marx,
1236:I prefer to subscribe to that whole, “everything happens for a reason” theory, mostly because the alternative is too disturbing to think about. ~ Lauren Barnholdt,
1237:Shockley had the ability to visualize quantum theory, how it explained the movement of electrons, the way a choreographer can visualize a dance. ~ Walter Isaacson,
1238:The carefully fostered theory that schoolwork can be made easy and enjoyable breaks down as soon as anything, however trivial, has to be learned. ~ Agnes Repplier,
1239:The incorrectness and weaknesses of a theory cause other minds to formulate the problems more exactly and in this way scientific progress is made. ~ Robert Barany,
1240:The traits that define great work are bought with career capital, the theory argues; they don’t come from matching your work to your innate passion. ~ Cal Newport,
1241:who pursued a brilliant academic career studying ancient philology, transformational ethics and the wave harmonic theory of historical perception, ~ Douglas Adams,
1242:Bill Prady and Chuck Lorre, the guys who run that show [Big Bang Theory], are really funny and really smart, and the cast is fantastic to work with. ~ Brent Spiner,
1243:Conspiracy theory is the ultimate refuge of the powerless. If you cannot change your own life, it must be that some greater force controls the world. ~ Roger Cohen,
1244:I’m a student of patterns. At heart, I’m a physicist. I look at everything in my life as trying to find the single equation, the theory of everything. ~ Will Smith,
1245:In a way, art is a theory about the way the world looks to human beings. It’s abundantly obvious that one doesn’t know the world around us in detail ~ James Gleick,
1246:It is a singular fact that most men of action incline to the theory of fatalism, while the greater part of men of thought believe in providence. ~ Honore de Balzac,
1247:Looking back to data, we can see if the consequences are plausible; looking forward to theory, we can see if general principles are suggested. ~ John Henry Holland,
1248:once it has achieved the status of paradigm, a scientific theory is declared invalid only if an alternate candidate is available to take its place. ~ Thomas S Kuhn,
1249:So we are stuck with a theory, and we do not know whether it is right or wrong, but we do know that it is a little wrong, or at least incomplete.” In ~ Bill Bryson,
1250:The theory seems to be that as long as a man is a failure he is one of God's children, but that as soon as he succeeds he is taken over by the Devil. ~ H L Mencken,
1251:We are now at the point in the age of global warming hysteria where the IPCC global warming theory has crashed into the hard reality of observations. ~ Roy Spencer,
1252:We did not begin this project with a theory to test or prove. We sought to build a theory from the ground up, derived directly from the evidence. ~ James C Collins,
1253:We spoke about furniture in theory for eight years,” recalled Powell. “We spent a lot of time asking ourselves, ‘What is the purpose of a sofa?’  ~ Walter Isaacson,
1254:When forced to summarize the general theory of relativity in one sentence: Time and space and gravitation have no separate existence from matter. ~ Albert Einstein,
1255:a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. ~ Stephen Hawking,
1256:"A total description of the personality is, even in theory, absolutely impossible, because the unconscious portion of it cannot be grasped cognitively." ~ Carl Jung,
1257:Dad's Theory of Arrogance--that everyone always assumes they're the Principal Character of Desire and/or Loathing in everybody else's Broadway Play. ~ Marisha Pessl,
1258:If I still had the space, charcoal, and available walls,
I could compose a great work about forgetting:
a general theory of oblivion. ~ Jos Eduardo Agualusa,
1259:I have a theory about the human mind. A brain is a lot like a computer. It will only take so many facts, and then it will go on overload and blow up. ~ Erma Bombeck,
1260:Mr. DeMille's theory of sexual difference was that marriage is an artificial state for women. The want to be taken, ruled, raped. That was his theory. ~ Hedy Lamarr,
1261:Natural Law theory of one form or another has been the only intellectual force that unregenerate men have had to oppose the tyranny of legal positivism. ~ Anonymous,
1262:Seriousness of mind was a prerequisite for understanding Newtonian physics. I am not convinced it is not a handicap in understanding quantum theory. ~ Connie Willis,
1263:Smart technologies are not just disruptive; they can also preserve the status quo. Revolutionary in theory, they are often reactionary in practice. ~ Evgeny Morozov,
1264:The great object is to find the theory of the matter [of X-rays] before anyone else, for nearly every professor in Europe is now on the warpath. ~ Ernest Rutherford,
1265:There’s a theory that if we don’t have the right words in our vocabularies, we can’t even see the things that are right in front of our faces. If ~ Paolo Bacigalupi,
1266:The thing about a theory in science is it allows you make predictions. Evolutionary theory allows us to predict what apples will taste good next harvest. ~ Bill Nye,
1267:Any theory which causes solipsism to seem just as likely an explanation for the phenomena it seeks to describe ought to be held in the utmost suspicion. ~ Iain Banks,
1268:A theory is something nobody believes, except the person who made it. An experiment is something everybody believes, except the person who made it. ~ Albert Einstein,
1269:complete, consistent, unified theory is only the first step: our goal is a complete understanding of the events around us, and of our own existence ~ Stephen Hawking,
1270:Dad’s “Theory of Arrogance”—that everyone always assumes they’re the Principal Character of Desire and/or Loathing in everybody else’s Broadway play. ~ Marisha Pessl,
1271:Do everything you can to learn your craft. Score student films for free, attend conferences, learn music theory - do anything and everything you can. ~ John Keltonic,
1272:During the crossing, Einstein explained his theory to me every day, and by the time we arrived I was fully convinced that he really understands it. ~ Walter Isaacson,
1273:Einstein rejected the emission theory in favor of postulating that the speed of a light beam was constant no matter how fast its source was moving. ~ Walter Isaacson,
1274:I accept that climate change is a challenge, I accept the broad theory about global warming. I am sceptical about a lot of the more gloomy predictions. ~ John Howard,
1275:It has been said that something as small as the flutter of a butterfly’s wing can ultimately cause a typhoon halfway around the world. — Chaos Theory ~ Aleatha Romig,
1276:It has long been a theory of mine and I am known, if I do say so, for my long theories that authors, generally speaking, are rotten letter writers. ~ Cleveland Amory,
1277:No philosophical theory which I have yet come across is a radical improvement on the words of Genesis, that 'In the beginning God made Heaven and Earth'. ~ C S Lewis,
1278:Nothing happens without intention, Willem. Nothing. This theory of yours - life is rules by accidents - isn't that just one huge excuse for passivity? ~ Gayle Forman,
1279:Quantum physics is no longer an abstract theory for specialists. We must now absolutely include it in our education and also in our culture. ~ Claude Cohen Tannoudji,
1280:This food-and-shelter theory concerning man's efforts is without insight. The desire for praise is more imperative than the desire for food and shelter ~ Eric Hoffer,
1281:A symptom of the revolution: When we state something is impossible in theory, but then change our minds when we discover that it is possible in practice. ~ Seth Godin,
1282:Experience is generated by any mechanism that has a cause-effect repertoire in a particular state. ~ Christof Koch, The Integrated Information Theory of Consciousness,
1283:I got a theory a person ought to do everything it’s possible to do before he dies, and maybe die trying to do something that’s really impossible. ~ Patricia Highsmith,
1284:I had faith in the concept and the theory that all Americans are endowed with the right to a fair trial and I would be fairly judged and fairly tried. ~ Wesley Snipes,
1285:I've always had an a$$-to-the-brain theory. When a player's a$$ gets put on the bench, a message goes straight to the brain saying, Get me off of here. ~ Bobby Knight,
1286:Michael Shermer in the paper “Exorcising Laplace’s demon: Chaos and antichaos, history and metahistory,” History and Theory 34:59–83 (1995). Shermer’s ~ Jared Diamond,
1287:The metal of economic theory is in Marx's pages immersed in such a wealth of steaming phrases as to acquire a temperature not naturally its own. ~ Joseph A Schumpeter,
1288:Theory 4: But then there was the those-that-know-him-best theory, some version of which most Trumpers would come to embrace. He was just star-fucking. ~ Michael Wolff,
1289:An individual understands a concept, skill, theory, or domain of knowledge to the extent that he or she can apply it appropriately in a new situation. ~ Howard Gardner,
1290:Any theory which causes solipsism to seem just as likely an explanation for the phenomena it seeks to describe ought to be held in the utmost suspicion. ~ Iain M Banks,
1291:Even if it were true that evolution, or the teaching of evolution, encouraged immorality that would not imply that the theory of evolution was false. ~ Richard Dawkins,
1292:Hydrodynamics procreated complex analysis, partial differential equations, Lie groups and algebra theory, cohomology theory and scientific computing. ~ Vladimir Arnold,
1293:I'm very suspicious of the idea of a "final theory" in natural science, and the thought of a complete system of ethical rules seems even more dubious. ~ Philip Kitcher,
1294:It has become inordinately difficult even to begin to think about constructing a naturalistic theory of the evolution of that first reproducing organism. ~ Antony Flew,
1295:Nobody can claim himself to be practically proficient in a science and yet disdain its theory without revealing himself to be an ignoramus in his area. ~ Immanuel Kant,
1296:On any pure theory of causality or statistical probability, organization would be completely improbable without the external aid of a divine organizer. ~ Lewis Mumford,
1297:Over the years, I developed a theory about why writers are such procrastinators: We were too good in English class. This sounds crazy, but hear me out. ~ Megan McArdle,
1298:[Pauline Kael] had no theory, no rules, no guidelines, no objective standards. You couldn’t apply her ‘approach’ to a film. With her it was all personal. ~ Roger Ebert,
1299:Scientists working with relativity, or quantum theory, or modern mathematics, or systems theory, or chaos, or complexity are at the top of their fields. ~ Richard Koch,
1300:That’s how it worked in theory, but in reality nearly everybody was in on the deal and got a little piece of the pie for looking the other way. Before ~ Charles Brandt,
1301:We do not know how to formulate string theory nor do we know its underlying principles. Surprisingly, this fact does not stop us from making progress. ~ Nathan Seiberg,
1302:Although I know a lot of the previous shuttle flights, in theory, had their tasks laid out; but there were still some changes that came along for them. ~ Linda M Godwin,
1303:An exceedingly confident student would in theory make a terrible student. Why would he take school seriously when he feels that he can outwit his teachers? ~ Criss Jami,
1304:Any one whose disposition leads him to attach more weight to unexplained difficulties than to the explanation of facts will certainly reject my theory. ~ Charles Darwin,
1305:A theory which is not refutable by any conceivable event is non-scientific. Irrefutability is not a virtue of a theory (as people often think) but a vice. ~ Karl Popper,
1306:Europe is so well gardened that it resembles a work of art, a scientific theory, a neat metaphysical system. Man has re-created Europe in his own image. ~ Aldous Huxley,
1307:From the outset Maxwell's theory excelled all others in elegance and in the abundance of the relations between the various phenomena which it included. ~ Heinrich Hertz,
1308:Marx’s theory states purely that human activity, specifically in the realm of production, determines other human activities, relations and institutions[11]. ~ Anonymous,
1309:My theory is, if you can do comedy and you can be in a scene with someone like Brad Garrett and hold your own, you've really got a future in this business. ~ Faith Ford,
1310:My theory on housework is, if the item doesn't multiply, smell, catch fire, or block the refrigerator door, let it be. No one else cares. Why should you? ~ Erma Bombeck,
1311:The First Insight Theory: Mysterious coincidences cause the reconsideration of the inherent mystery that surrounds our individual lives on this planet. ~ James Redfield,
1312:The granular discrete structure of space resolves the difficulties of the quantum theory of fields, eliminating the infinities by which it is afflicted. ~ Carlo Rovelli,
1313:theory-induced blindness: once you have accepted a theory and used it as a tool in your thinking, it is extraordinarily difficult to notice its flaws. ~ Daniel Kahneman,
1314:There is no body of theory or significant body of relevant information, beyond the comprehension of the layman, which makes policy immune from criticism. ~ Noam Chomsky,
1315:The so-called geologic ages are essentially synonymous with the evolutionary theory of origins. The latter is the anti-God conspiracy of Satan himself. ~ Henry M Morris,
1316:The vortex theory [of the atom] is only a dream. Itself unproven, it can prove nothing, and any speculations founded upon it are mere dreams about dreams. ~ Lord Kelvin,
1317:To put it in terms of information theory, the new technology overwrites the old one. The technology saved under a new file name survives as a new species. ~ K ji Suzuki,
1318:A crackpot theory. Instead of saying labor's exploited, as Marx did, Kelso says capital's exploited. It's worse than Marx. It's Marx stood on its head. ~ Milton Friedman,
1319:Although it sometimes seems that everyone has an opinion on the investment banking industry, we lack a coherent theory to explain its existence. A voluminous ~ Anonymous,
1320:Business book writing for me is when some set of ideas gets stuck in my mind, I write a book about it. I haven't got a theory and I haven't got a framework. ~ Tom Peters,
1321:If we have a correct theory but merely prate about it, pigeonhole it and do not put it into practice, then that theory, however good, is of no significance. ~ Mao Zedong,
1322:If you're extremely rich, and you have got children, my theory was, you give them enough so they can do anything, but not enough so they can do nothing. ~ Warren Buffett,
1323:I heard that in relativity theory, space and time are the same thing. Einstein discovered this when he kept showing up three miles late for his meetings. ~ Steven Wright,
1324:In 2010, my two Harvard mathematician colleagues and I dismantled kin-selection theory, which was the reigning theory of the origin of altruism at the time. ~ E O Wilson,
1325:In economics, there can never be a "theory of everything." But I believe each attempt comes closer to a proper understanding of how markets behave. ~ Beno t B Mandelbrot,
1326:Materialism is incomplete even as a theory of the physical world, since the physical world includes conscious organisms among its most striking occupants. ~ Thomas Nagel,
1327:Maybe all of the mysteries of particle theory can be solved by invoking the same mantra: if the universe were any other way, we could not live in it. ~ Lawrence M Krauss,
1328:Natural selection is a theory of local adaptation to changing environments. It proposes no perfecting principles, no guarantee of general improvement ~ Stephen Jay Gould,
1329:Occam's razor."
"Yes. When formulating a theory, eliminate as few assumptions as possible. In other words, the simplest explanation is the most likely. ~ Lisa Kleypas,
1330:Scientists have no agreed theory of the origin of life - plenty of scenarios, conjectures and just-so stories, but nothing with solid experimental support. ~ Paul Davies,
1331:The birth of information theory came with its ruthless sacrifice of meaning—the very quality that gives information its value and its purpose. Introducing ~ James Gleick,
1332:The duty of the historian is not to make the facts, but to discover them, and then to construct his theory wide enough to give them all comfortable room. ~ Philip Schaff,
1333:"Transparent" is a drama slash comedy series that could, in theory, make the Emmy nominations next year in either of those categories - it's that good. ~ David Bianculli,
1334:When a torrent sweeps a man against a boulder, you must expect him to scream, and you need not be surprised if the scream is sometimes a theory. ~ Robert Louis Stevenson,
1335:Both chaos theory and fractal have had contacts in the past when they are both impossible to develop and in a certain sense not ready to be developed. ~ Benoit Mandelbrot,
1336:[Evolution Theory] is the motivating factor for guys like Hitler and Stalin and George Bush, by the way, who is a Satan worshipper, like we don't know that. ~ Kent Hovind,
1337:I have a theory in life that there is no learning. There is no learning curve. Everything is tabula rasa. Everybody has to discover things for themselves. ~ Seymour Hersh,
1338:I have never believed in the Wizard of Oz theory of consulting, that I am all-knowing and all-seeing, and that everyone around me is kind of a backbencher ~ David Axelrod,
1339:I have this theory that, depending on your attitude, your life doesn't have to become this ridiculous charade that it seems so many people end up living. ~ Christian Bale,
1340:Irish nationalists can never be the assenting parties to the mutilation of the Irish nation. The two nation theory is to us an abomination and a blasphemy. ~ John Redmond,
1341:it will explore the consequences of the evolution theory for a particular issue. My purpose is to examine the biology of selfishness and altruism. Apart ~ Richard Dawkins,
1342:My father had a theory that poor people are the best drivers because they can’t afford to carry car insurance and have to drive like they live, defensively. ~ Paul Beatty,
1343:My theory of characterization is basically this: Put some dirt on a hero, and put some sunshine on the villain, one brush stroke of beauty on the villain. ~ Justin Cronin,
1344:Remember, Montag, we're the happiness boys. We stand against the small tide of those who want to make everyone unhappy with conflicting theory and thought. ~ Ray Bradbury,
1345:The more success the quantum theory has, the sillier it looks. How nonphysicists would scoff if they were able to follow the odd course of developments! ~ Albert Einstein,
1346:then found a coffee shop that finally allowed Mike to go to the water closet. The rest of us all went too, as per Hogarth’s Theory of Fear-Based Urination. ~ Stuart Gibbs,
1347:Theory of the true civilization. It is not to be found in gas or steam or table turning. It consists in the diminution of the traces of original sin. ~ Charles Baudelaire,
1348:There has never been a philosophy, a theory or a doctrine, that attacked (or 'limited') reason, which did not preach submission to the power of some authority. ~ Ayn Rand,
1349:The theory of the determination of wages in a free market is simply a special case of the general theory of value. Wages are the price of labour. ~ Sir John Richard Hicks,
1350:We have a Marlboro Man Theory of leadership and change, especially in America, but in fact anything great that's accomplished is accomplished by many hands. ~ Nick Morgan,
1351:Forms of government are forged mainly in the fire of practice, not in the vacuum of theory. They respond to national character and to national realities. ~ George F Kennan,
1352:Indeed, this epistemological theory of the relation between theory and experiment differs sharply from the epistemological theory of naive falsificationism. ~ Imre Lakatos,
1353:it is not difficult to understand why the general principle of relativity (on the basis of the equivalence principle) has led to a theory of gravitation. ~ Albert Einstein,
1354:I've a theory that one can always get anything one wants if one will pay the price. And do you know what the price is, nine times out of ten? Compromise. ~ Agatha Christie,
1355:I would say in one sentence my goal is to at least be part of the journey to find the unified theory that Einstein himself was really the first to look for. ~ Brian Greene,
1356:Just because we haven’t seen a dragon, doesn’t mean dragons don’t exist.” Louise stated the logic of why the scientists were reluctant to commit to a theory. ~ Wen Spencer,
1357:No one has yet discovered any warlike purpose to be served by the theory of numbers or relativity, and it seems unlikely that anyone will do so for many years. ~ G H Hardy,
1358:Of course, there is no reconciliation between the theory of evolution by natural selection and the traditional religious view of the origin of the human mind. ~ E O Wilson,
1359:On tight money: It reflects a reversion to the old idea that the tree can be fertilized at the top instead of at the bottom - the old trickle-down theory. ~ Harry S Truman,
1360:Positivism is a theory of knowledge according to which the only kind of sound knowledge available to human kind is that if science grounded in observation. ~ Auguste Comte,
1361:The alternative [to thinking ahead] would be to think backwards . . . and that’s just remembering. —Sheldon, the theoretical physicist on The Big Bang Theory ~ Eric Siegel,
1362:The Darwinian theory is in principle capable of explaining life. No other theory that has ever been suggested is in principle capable of explaining life. ~ Richard Dawkins,
1363:To hate is to study, to study is to understand, to understand is to appreciate, to appreciate is to love. So maybe I'll end up loving your theory. ~ John Archibald Wheeler,
1364:Trickle-down theory - the less than elegant metaphor that if one feeds the horse enough oats, some will pass through to the road for the sparrows. ~ John Kenneth Galbraith,
1365:But this racial neutrality is only in theory; things change once the users’ own opinions, and not just the color-blind workings of an algorithm, come into play. ~ Anonymous,
1366:I have resisted the term sociolinguistics for many years, since it implies that there can be a successful linguistic theory or practice which is not social. ~ William Labov,
1367:Inez and I had been in the same book club for a while. She once told me that literary theory was reading without imagination, and I’ve loved her ever since. ~ John Dufresne,
1368:It's a swell theory," I said. "Marriott socked me, took the money, then he got sorry and beat his brains out, after first burying the money under a bush. ~ Raymond Chandler,
1369:Revolutionary theory had frozen to a dogmatic cult, with a simplified, easily graspable catechism, and with No. 1 as the high priest celebrating the Mass. ~ Arthur Koestler,
1370:There was nothing quite so useful as travel, she decided, to illustrate Einstein’s theory that time could shrink or lengthen relative to one’s situation. ~ Juliet Blackwell,
1371:The theory of meaning says that joining and serving in things larger than you that you believe in while using your highest strengths is a recipe for meaning. ~ Joel Garreau,
1372:When I was a kid, my parents had a 900-pound television on top of a TV tray. My dad's theory was, 'Let him pull it over his head a few times, he'll learn.' ~ Jeff Foxworthy,
1373:A new theory is guilty until proven innocent, and the pre-existing theory innocent until proven guilty ... Continental drift was guilty until proven innocent. ~ David M Raup,
1374:Any theory intended to describe and analyze socio-historical reality cannot restrict itself to the human spirit and disregard the totality of human nature. ~ Wilhelm Dilthey,
1375:A proponent of the big bang theory, at least if he is an atheist, must believe that the matter of the universe came from nothing and by nothing. ~ Anthony John Patrick Kenny,
1376:Artificial intelligence has had much the same effect as Darwin's theory. Both aroused in some people anxieties about their own uniqueness, value and worth. ~ Herbert A Simon,
1377:Holly's theory about the army," Sharon explained.
And what is it?" Denise asked, intrigued.
Oh, that fighting for peace is like screwing for virginity. ~ Cecelia Ahern,
1378:I don't like theorizing about my work myself, but that's not to say I have no interest in theory. Other people are free to say what they want about my work. ~ David Shrigley,
1379:If your theory is found to be against the second law of thermodynamics I give you no hope; there is nothing for it but to collapse in deepest humiliation. ~ Arthur Eddington,
1380:I have a theory about that, if you have to say something, if you have encourage for one second a prospective acting student - he should not go in to acting. ~ Dabney Coleman,
1381:I know lots of things you don't"

"Name five."

"The Grand Unification Theory, tax law, binary, the capital of Azerbailan, and how tractors work. ~ Daniel Nayeri,
1382:Jean-Pierre Marquis, From a Geometrical Point of View: A Study of the History and Philosophy of Category Theory, Springer Science & Business Media, 2008. ~ Roger Scruton,
1383:Nobility and self-sacrifice sound wonderful in theory, but now he’s seen how it feels. A dead hero is still dead at the end of the day, and you’re still alone. ~ Ann Aguirre,
1384:Quantum field theory, which was born just fifty years ago from the marriage of quantum mechanics with relativity, is a beautiful but not very robust child. ~ Steven Weinberg,
1385:Success is not a matter of mastering subtle, sophisticated theory but rather of embracing common sense with uncommon levels of discipline and persistence. ~ Patrick Lencioni,
1386:The theory and the atheistic bias that came with it spread quickly to Germany, Italy, Spain, and to self-professed intellectual elites in the United States, even ~ Tom Wolfe,
1387:The theory of science which permits and encourages the exclusion of so much that is true and real and existent cannot be considered a comprehensive science. ~ Abraham Maslow,
1388:What's gotten in the way of education in the United States is a theory of social engineering that says there is ONE RIGHT WAY to proceed with growing up. ~ John Taylor Gatto,
1389:While gossip among women is universally ridiculed as low and trivial, gossip among men, especially if it is about women, is called theory, or idea, or fact. ~ Andrea Dworkin,
1390:You said there’s a road?”
“I did. That part I’m sure of. And where there’s a road, there are people. In theory.”
The grin burst through. “In theory. ~ Kelley Armstrong,
1391:Can you measure it? Can you express it in figures? Can you make a model of it? If not, your theory is apt to be based more upon imagination than upon knowledge. ~ Lord Kelvin,
1392:Evolution is a theory, and it's a theory that you can test. We've tested evolution in many ways. You can't present good evidence that says evolution is not a fact. ~ Bill Nye,
1393:God allows hardship in our lives so that our beliefs-those handholds of faith in a troubled world-will became more and more real to us and less and less theory. ~ Greg Laurie,
1394:had a theory that everyone has a relationship with words—​whether they know it or not. It’s just that everybody’s relationship with words is different. ~ Benjamin Alire S enz,
1395:I have a theory," Tain Hu said, "regarding your attention to birds."
"Oh?"
"It's the only tongue of your homeland that you can still hear spoken aloud. ~ Seth Dickinson,
1396:In theory, every loss is for our own good; in practice, though, that is when we question the existence of God and ask ourselves: What did I do to deserve this? ~ Paulo Coelho,
1397:I think I've always had a certain amount of skepticism of this whole 'shut up and smile' theory. I haven't ever swallowed that pill so easily, although I tried. ~ Amber Heard,
1398:I understand that that`s the theory of the case for [Donald] Trump supporters and it`s what Donald Trump says, and it`s possible that that is actually the case. ~ Chris Hayes,
1399:I was watching Discovery Channel the other day, and you know that they have come up with a new theory about how dinosaurs was wiped out? It was a midturn election. ~ Jay Leno,
1400:My theory of everything is that we are training kids to have gender bias against girls, therefore when you are an adult, you don't see it. We think it's normal. ~ Geena Davis,
1401:Postmodernism is an academic theory, originating in academia with an academic elite, not in the world of women and men, where feminist theory is rooted. ~ Catharine MacKinnon,
1402:Tattoos are so widespread, so ugly and so very, very permanent. You can, in theory, have them removed - but a large chunk of your living flesh will go with it. ~ Tony Parsons,
1403:The Freudian theory is one of the most important foundation stones for an edifice to be built by future generations, the dwelling of a freer and wiser humanity. ~ Thomas Mann,
1404:The regress is infinite. and this reduces to absurdity the theory that for an operation to be intelligent it must be steered by a prior intellectual operation. ~ Gilbert Ryle,
1405:The theory of Zen is non-competition. But that is not really true at all. People who practice Zen are very competitive. They are competing against emptiness. ~ Frederick Lenz,
1406:Women and negroes, being seven-twelfths of the people, are a majority; and according to our republican theory, are the rightful rulers of the nation. ~ Elizabeth Cady Stanton,
1407:A feeble execution is but another phrase for a bad execution; and a government ill executed, whatever may be its theory, must, in practice, be a bad government. ~ Joseph Story,
1408:A theory of the universe that states: If anyone finds out what the universe is for, it will disappear and be replaced by something more bizarrely inexplicable. ~ Douglas Adams,
1409:Climate change is the perfect pseudoscientific theory for a big government politician who wants more power. Why? Because it is a theory that can never be disproven. ~ Ted Cruz,
1410:Criticism is concerned with evaluation. There may be evaluative principles implicit in this or that form of theory, but theory in and of itself is not prescriptive. ~ Paul Fry,
1411:If x is the population of the United States and y is the degree of imbecility of the average American, then democracy is the theory that x times y is less than y ~ H L Mencken,
1412:Mental development must be connected with movement and be dependent on it. It is vital that educational theory and practice should be informed by that idea. ~ Maria Montessori,
1413:Plato will have to invent a transcendence that can be exercised and situated within the field of immanence itself. This is the meaning of the theory of Ideas. ~ Gilles Deleuze,
1414:Psychoanalysis is essentially a theory of unconscious strivings, of resistance, of falsification of reality according to one's subjective needs and expectations. ~ Erich Fromm,
1415:Some men have a silly theory about beautiful women - that somewhere along the line they'll turn into a monster. That movie gave them a chance to watch it happen. ~ Salma Hayek,
1416:The mentally disturbed do not employ the Principle of Scientific Parsimony: the most simple theory to explain a given set of facts. They shoot for the baroque. ~ Philip K Dick,
1417:The most compelling confirmation of Marx's theory of history is late capitalist society. There is a sense in which this case is becoming truer as time passes. ~ Terry Eagleton,
1418:This did not annoy Amanda for it had long been her theory that human beings were invented by water as a device for transporting itself from one place to another. ~ Tom Robbins,
1419:To despise theory is to have the excessively vain pretension to do without knowing what one does, and to speak without knowing what one says. ~ Bernard le Bovier de Fontenelle,
1420:After realizing a principle, unless you learn it with your body you cannot expect to get true understanding. Scholars in particular tend to learn in theory only. ~ Koichi Tohei,
1421:And capital punishment, however ineffective it may be and through whatever ignorance it may be resorted to, is a strictly defensive act, - at least in theory. ~ Benjamin Tucker,
1422:As a philosopher, you define constraints for any good theory explaining what you are interested in, then you go out and search for help in other disciplines. ~ Thomas Metzinger,
1423:Discussion and argument are essential parts of science; the greatest talent is the ability to strip a theory until the simple basic idea emerges with clarity. ~ Albert Einstein,
1424:Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. All systems of thought are guiding means; they are not absolute truth. ~ Nhat Hanh,
1425:Freud was a hero. He descended to the Underworld and met there stark terrors. He carried with him his theory as a Medusa's head which turned these terrors to stone. ~ R D Laing,
1426:I am not at all convinced that human emissions of CO2 are adding to global warming.... I remain to be convinced about the theory of anthropogenic global warming. ~ Nick Minchin,
1427:If human life were long enough to find the ultimate theory, everything would have been solved by previous generations. Nothing would be left to be discovered. ~ Stephen Hawking,
1428:I never wanted to do the same kind of movies over and over anyway, so my theory on it all is I'm just gonna try and dodge the label and keep doing what I am doing. ~ Matt Damon,
1429:In theory it is easy to convince an ignorant person: in actual life, men not only object to offer themselves to be convinced, but hate the man who has convinced them. ~ Various,
1430:My theory is that, just like with omitting a final comma in a list when not essential for meaning, publishers are trying to save paper and ink or pixels on-screen. ~ Bill Walsh,
1431:One very important aspect of string theory is definitely testable. That was the prediction of supersymmetry, which emerged from string theory in the early '70s. ~ Edward Witten,
1432:our strategy must be to antagonize them into striking the first blow, the classic ‘Pearl Harbor’ maneuver of game theory, a great advantage in Weltpolitick. ~ Robert A Heinlein,
1433:Revenge, in theory, throbbed with adrenaline and was clean with conviction. In reality, it was rushing into a house on fire, and forgetting to map out your exit. ~ Jodi Picoult,
1434:There are many ways of communicating. Some hold the theory that new forms of communication between people can be obtained through hallucinogenic drugs. ~ Michelangelo Antonioni,
1435:The theory of evolution explains to us what our ancestry has been. It does not explain away our worth. Why should we be afraid to learn more about what we are? ~ Philip Kitcher,
1436:The time you spend with us, the more you see how special we are. Social scientists refer to this as the Flo Rida Theory of Acquired Likability Through Repetition. ~ Aziz Ansari,
1437:The "trickle-down" theory: the principle that the poor, who must subsist on table scraps dropped by the rich, can best be served by giving the rich bigger meals. ~ William Blum,
1438:We must respect the other fellow's religion, but only in the sense and to the extent that we respect his theory that his wife is beautiful and his children smart. ~ H L Mencken,
1439:What most likely caused the second event was the rupture of a main steam line, carrying steam under extreme pressure. This was Turner’s theory from the beginning. ~ Erik Larson,
1440:When asked what single event was most helpful in developing the Theory of Relativity, Albert Einstein replied, "Figuring out how to think about the problem". ~ W Edwards Deming,
1441:All students need to know about color is the basic color wheel and complimentary colors. There are many books on color theory; do not waste your time and money. ~ Sergei Bongart,
1442:Art and theory of art, at one and the same time ; beauty and the secret of beauty ; cinema, and apologia for cinema. '
- Godard on Godard: Critical Writings ~ Jean Luc Godard,
1443:God runs electromagnetics by wave theory on Monday, Wednesday, and Friday, and the Devil runs them by quantum theory on Tuesday, Thursday, and Saturday. ~ William Lawrence Bragg,
1444:I have a theory because I was being beaten up a lot by people outside of school, it was almost like if I could make myself sick enough they'd take sympathy on me. ~ Daniel Johns,
1445:In the beginning we spoke about gravitation; and if the quantum theory is right, then the gravitation should have some kind of waves which behave like particles too, ~ Anonymous,
1446:In theory, I work an eight-hour day and a five-day week which means I can socialise with my pals who mostly have normal jobs like teaching and computer programming. ~ Iain Banks,
1447:I thought of my mother (...). Freud wrote that no man is secure in the love of his mother can ever be a failure. Well, I had been busy proving that theory wrong. ~ Scott Spencer,
1448:My emotional investment is in finding truth. If string theory is wrong, I'd like to have known that yesterday. But if we can show it today or tomorrow, fantastic. ~ Brian Greene,
1449:That is all very fine in theory, that plan of forgetting whatever is painful, but it will be somewhat difficult for me, at least, to carry it into execution. ~ Elizabeth Gaskell,
1450:That was the thing about being alone, in theory or in principle. Whatever happened-good, bad, or anywhere in between-it was always, if nothing else, all your own. ~ Sarah Dessen,
1451:The big picture, I think, is that common ancestry is evidentially prior to natural selection in Darwin's theory and in contemporary evolutionary biology as well. ~ Elliott Sober,
1452:treating messages as discrete had application not just for traditional communication but for a new and rather esoteric subfield, the theory of computing machines. ~ James Gleick,
1453:You don't attack the grunts of Vietnam; you blame the theory behind the war. Nobody who fought in that war was at fault. It was the war itself that was at fault. ~ James Hillman,
1454:A decade after that, in 1915, he wrested from nature his crowning glory, one of the most beautiful theories in all of science, the general theory of relativity. ~ Walter Isaacson,
1455:E pur si muove. "Albeit It does move". (That's what Galileo purportedly muttered after torturers forced him to recant his theory that the earth orbits the sun.) ~ Galileo Galilei,
1456:He just waited until I stopped talking and said, 'Jesus, kid, you're almost a detective. All you need now is a gun, a gut, and three ex-wives. So what's your theory? ~ John Green,
1457:I call it theory-induced blindness: once you have accepted a theory and used it as a tool in your thinking, it is extraordinarily difficult to notice its flaws. ~ Daniel Kahneman,
1458:If we accept, as we must, the theory of the indestructibility of matter, no less must we accept the indestructibility of the spirit with which matter is informed. ~ Howard Spring,
1459:I have this theory that kids are born believing they can do anything. It’s not until life kicks them in the teeth a few times that they start to revise that opinion. ~ Alexa Land,
1460:In Einstein's theory of relativity the observer is a man who sets out in quest of truth armed with a measuring-rod. In quantum theory he sets out with a sieve. ~ Arthur Eddington,
1461:In theory it is easy to convince an ignorant person; in actual life, men not only object to offer themselves to be convinced, but hate the man who has convinced them. ~ Epictetus,
1462:Marxism: The theory that all the important things in history are rooted in an economic motive, that history is a science, a science of the search for food. ~ Gilbert K Chesterton,
1463:My theory about Taylor Swift is that she's a virgin, that everyone breaks up with her because they date her for two weeks and she's like, 'I'm not gonna do it'. ~ Chelsea Handler,
1464:Our theory is, if you need the user to tell you what you're selling, then you don't know what you're selling, and it's probably not going to be a good experience. ~ Marissa Mayer,
1465:The free-market economist Friedrich von Hayek once said that “without a theory, the facts are silent.” But for Greenspan, with his theory, the facts became invisible. ~ Anonymous,
1466:There was a long history of speculation that in quantum gravity, unlike Einstein's classical theory, it might be possible for the topology of spacetime to change. ~ Edward Witten,
1467:The smell of the nail polish made me think of Amber and the rest of my friends. I missed them, but in theory. It wasn't them I missed, but friendship. QUITE YET. ~ David Levithan,
1468:They didn't accept me theory - not a theory, but just a thought I had about this character. I noticed that this man only exists when the boy comes into the grocery. ~ Omar Sharif,
1469:This is a misapplication of deductive reasoning – attempting to derive the particulars of the human condition from a particular theory of what humans are like. ~ Daniel L Everett,
1470:Whether or not this was a valid theory, the fact was that Aïda swallowed it hook, line, and sinker and used it to inform her genetic strategy in the Great Game. ~ Neal Stephenson,
1471:According to Christian belief, man exists for the sake of God; according to the liberal church, in practice if not in theory, God exists for the sake of man. ~ John Gresham Machen,
1472:a man is not really convinced of a philosophic theory when he finds that something proves it. He is only really convinced when he finds that everything proves it. ~ G K Chesterton,
1473:And here I want to interject and say that Heidegger is an absolute occasionalist and has no theory of time despite “time” being included in the title Being and Time ~ Bruno Latour,
1474:Einstein's theory of relativity does a fantastic job for explaining big things. Quantum mechanics is fantastic for the other end of the spectrum - for small things. ~ Brian Greene,
1475:Evolution is not a fact. Evolution doesn't even qualify as a theory or as a hypothesis. It is a metaphysical research program, and it is not really testable science. ~ Karl Popper,
1476:If you know all possible conditions of a physical system you can, in theory (though not, as we saw, in practice), project its behavior into the future. But ~ Nassim Nicholas Taleb,
1477:I met my wife when we were both 19 or 20, at a music school where she was taking voice and piano lessons and I was doing classes in music theory and composition. ~ Rohinton Mistry,
1478:Negotiation, Information Technology, and the Problem of the Faceless Other,” in Leigh L. Thompson, editor, Negotiation Theory and Research (Psychology Press, 2006). ~ Roger Fisher,
1479:No matter what theory of the origin of government you adopt, if you follow it out to its legitimate conclusions it will bring you face to face with the moral law. ~ Henry Van Dyke,
1480:Personally, I don't deal much in theory. I have to deal with the facts. And on the basis of facts, I don't see much difference in the behavior of men and women. ~ Michael Crichton,
1481:String theory is an attempt at a deeper description of nature by thinking of an elementary particle not as a little point but as a little loop of vibrating string. ~ Edward Witten,
1482:There’s a theory,” said Myrna. “Not sure if it’s Buddhist or Taoist or what, that says that there are certain people we meet time and again, in different lifetimes. ~ Louise Penny,
1483:The theory of metamorphosis goes beyond theory of world risk society: it is not about the negative side effects of goods but about the positive side effects of bads. ~ Ulrich Beck,
1484:The theory of rights enables us to rise and overthrow obstacles, but not to found a strong and lasting accord between all the elements which compose the nation. ~ Giuseppe Mazzini,
1485:The theory was that when it came to minority candidates, voters often hid their prejudice from pollsters, expressing it only from the privacy of the voting booth. ~ Michelle Obama,
1486:To me, as a visual artist, I don't want to get into the theory of Buddhism. There are many Buddhism theories and they fight each other, like Christians as well. ~ Hiroshi Sugimoto,
1487:As solid citizens, philosophers ally themselves in practice with the powers they condemn in theory. ~ Horkheimer and Adorno, Dialectic of Enlightenment, E. Jephcott, trans., p. 67.,
1488:As you say, the way string theory requires all these extra dimensions and this comes from certain consistency requirements about how string should behave and so on. ~ Roger Penrose,
1489:Darwin’s theory thus makes the testable prediction that whenever we use technology to glimpse reality beyond the human scale, our evolved intuition should break down. ~ Max Tegmark,
1490:Deism is logically compatible with evolutionary theory for the simple reason that the theory says nothing about the origin of the universe or of the laws of nature. ~ Elliott Sober,
1491:He pressed it. “Doesn't your father’s theory of war include winning over the other side by offering sweets? No? An oversight, I think. I wonder… might I bribe you? ~ Marie Rutkoski,
1492:If the theory is confirmed by observation, it will be the successful conclusion of a search going back more than 3,000 years. We will have found the grand design. ~ Stephen Hawking,
1493:Meanwhile, the originator of a theory may have a very lonely time, especially if his colleagues find his views of nature unfamiliar, and difficult to appreciate. ~ Peter D Mitchell,
1494:My theory is that every little bit has the potential to help. We just have to learn where to focus our limited time and energy, because we obviously can’t do it all. ~ Jody Hedlund,
1495:My theory is that if you buy an ice-cream cone and make it hit your mouth, you can learn to play tennis. If you stick it on your forehead, your chances aren't as good. ~ Vic Braden,
1496:The conspiracy theory of society . . . comes from abandoning God and then asking: “Who is in his place?” —Karl Popper, Conjectures and Refutations, London, Routledge, ~ Umberto Eco,
1497:The theory of the free press is not that the truth will be presented completely or perfectly in any one instance, but that the truth will emerge from free discussion ~ E E Cummings,
1498:The theory of the free press is not that the truth will be presented completely or perfectly in any one instance, but that the truth will emerge from free discussion ~ e e cummings,
1499:We must respect the other fellow’s religion, but only in the sense and to the extent that we respect his theory that his wife is beautiful and his children smart. ~ Richard Dawkins,
1500:Writers who teach tend to prefer literary theory to literature and tenure to all else. Writers who do not teach prefer the contemplation of Careers to art of any kind. ~ Gore Vidal,

IN CHAPTERS [300/595]



  176 Integral Yoga
  107 Occultism
   63 Christianity
   49 Philosophy
   33 Psychology
   24 Fiction
   18 Yoga
   18 Science
   16 Integral Theory
   14 Poetry
   8 Cybernetics
   6 Hinduism
   1 Thelema
   1 Mythology
   1 Education
   1 Alchemy


  149 Sri Aurobindo
   61 Aleister Crowley
   59 The Mother
   35 Carl Jung
   34 Pierre Teilhard de Chardin
   29 Satprem
   28 James George Frazer
   25 Nolini Kanta Gupta
   24 Plotinus
   23 H P Lovecraft
   13 A B Purani
   11 Aldous Huxley
   9 Swami Vivekananda
   8 Norbert Wiener
   7 Walt Whitman
   7 Plato
   7 George Van Vrekhem
   5 Sri Ramakrishna
   4 Swami Krishnananda
   4 Sri Ramana Maharshi
   4 Saint Augustine of Hippo
   4 Patanjali
   4 Jorge Luis Borges
   4 Jordan Peterson
   4 Friedrich Nietzsche
   3 Ken Wilber
   2 William Wordsworth
   2 Vyasa
   2 Robert Browning
   2 Peter J Carroll
   2 Jorge Luis Borges
   2 Genpo Roshi
   2 Edgar Allan Poe


   33 Magick Without Tears
   28 The Golden Bough
   27 Liber ABA
   25 Essays In Philosophy And Yoga
   23 Lovecraft - Poems
   19 The Life Divine
   18 The Synthesis Of Yoga
   14 The Phenomenon of Man
   13 The Practice of Psycho therapy
   13 The Future of Man
   13 Evening Talks With Sri Aurobindo
   12 The Human Cycle
   12 Record of Yoga
   11 The Perennial Philosophy
   10 Letters On Yoga II
   10 Collected Works of Nolini Kanta Gupta - Vol 01
   9 Letters On Yoga IV
   8 Plotinus - Complete Works Vol 02
   8 Mysterium Coniunctionis
   8 Cybernetics
   7 Whitman - Poems
   7 The Archetypes and the Collective Unconscious
   7 Preparing for the Miraculous
   7 Aion
   6 Vedic and Philological Studies
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Questions And Answers 1953
   6 Plotinus - Complete Works Vol 04
   6 Plotinus - Complete Works Vol 03
   6 Collected Works of Nolini Kanta Gupta - Vol 07
   6 Agenda Vol 03
   6 Agenda Vol 02
   6 A Garden of Pomegranates - An Outline of the Qabalah
   5 The Secret Of The Veda
   5 The Secret Doctrine
   5 The Problems of Philosophy
   5 Talks
   5 Sefer Yetzirah The Book of Creation In Theory and Practice
   5 Let Me Explain
   5 Labyrinths
   4 Twilight of the Idols
   4 The Study and Practice of Yoga
   4 The Gospel of Sri Ramakrishna
   4 Raja-Yoga
   4 Questions And Answers 1957-1958
   4 Questions And Answers 1956
   4 Questions And Answers 1954
   4 Plotinus - Complete Works Vol 01
   4 Patanjali Yoga Sutras
   4 Maps of Meaning
   4 Essays Divine And Human
   4 Collected Works of Nolini Kanta Gupta - Vol 04
   4 City of God
   3 The 7 Habits of Highly Effective People
   3 Some Answers From The Mother
   3 Sex Ecology Spirituality
   3 Savitri
   3 Questions And Answers 1950-1951
   3 Prayers And Meditations
   3 On Thoughts And Aphorisms
   3 Letters On Yoga I
   3 Isha Upanishad
   3 Essays On The Gita
   2 Wordsworth - Poems
   2 Words Of Long Ago
   2 Vishnu Purana
   2 Selected Fictions
   2 Questions And Answers 1929-1931
   2 Poe - Poems
   2 Liber Null
   2 Hymns to the Mystic Fire
   2 Hymn of the Universe
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Browning - Poems
   2 Agenda Vol 09
   2 Agenda Vol 08
   2 Agenda Vol 05
   2 Agenda Vol 04


000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  denied there was any economic significance in his theory of evolution, the
  economists insisted that superior physical fitness obviously governed economic

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     The theory of the formation of the Ego is that of the Hindus,
    whose Ahamkara is itself a function of the mind, whose ego it
  --
    Book 4, part III, same as Magick in theory and
     Practice. Paris, 1929.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  subject class:Integral theory
  class:chapter

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In theory, it is true that everything can be known by identification, but in practice it is rather difficult to apply. The whole
  process is based on the power of concentration. One has to

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
   But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   On Communism A theory of Yoga

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  object:01.08 - A theory of Yoga
  author class:Nolini Kanta Gupta
  --
   A theory of Yoga
   Yoga is another form of a normal function in man, it is the consciously regulated and heightened process of a habitual activity of the mind.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A theory of Yoga Principle and Personality

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In theory, it applies to everyone. But the vast majority of human beings fall into unconsciousness, and if there is a contact
  with pure Being it is quite unconscious. Very few persons are

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is not a theory to be discussed - it is an indisputable
  experience for one who has had it.

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the equations of Einstein's theory of Relativity, quantities as 'immutable' as the mass of a body, the frequency of a vibration, or the time separating two events, are linked to the speed of the system where the physical event takes place. Recent experiments in outer space have allowed the validity of Einstein's equations to be verified. Thus a clock on a satellite in constant rotation around the Earth will measure sixty seconds between two audio signals, while an identical clock on Earth measures sixty-one seconds between the same two signals: time 'slows down' as speed increases. It is like the story of the space traveler returning to Earth less aged than his twin: you pass into another 'frame of reference.'
   It is striking that Mother's body-experiences very often parallel recent theories of modern physics, as if mathematical equations were the means of formulating in human language certain complex phenomena, remote from our day to day reality, which Mother was living spontaneously in her bodyperhaps 'at the speed of light.'

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, Matter itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being finally due only to the differences in vibratory frequencies'vibratory modes within the same thing.'
   But what is this 'same thing'?

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space are not fixed and INDEPENDENT quantitiesas, from the Greeks right up to Newton, we had been accustomed to believe but a four-dimensional system, with three coordinates of space and one of time, DEPENDENT UPON THE PHYSICAL PHENOMENA DEVELOPING THEREIN. Such is 'Riemann's Space,' used by Einstein in his General theory of Relativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: there is no straight line between two points, or rather the I straight' line is a function of the rate of speed. There is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measure of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated increasingly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'there is no more space! And no more time. There is no more 'trajectory': the trajectory is within itself. The fishbowl is shattered, and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time are a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Ive heard about a curious theory which says one could reincarnate into the past.
   Reincarnate into the past?

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till there is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is reborn out of this cataclysm and the cycle begins again. There is a correspondence here with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and precedes a new explosion ('Big Bang') of the 'primal egg'and so on, in a recurring and apparently endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our present universe is the seventh but where is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of matter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of matter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to retain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.
   When the veil of falsehood has gone: the supramental consciousness.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   There is always what could almost be called a popular way of presenting things. Take the whole Story of the Creation, of how things have come about: it can be told as an unfolding story (this is what Theon did in a book he called The Traditionhe told the whole story in the Biblical manner, with psychological knowledge hidden in symbols and forms). There is a psychological manner of telling things and a metaphysical manner. The metaphysical, for me, is almost incomprehensible; its uninteresting (or interesting only to minds that are made that way). An almost childish, illustrative way of telling things seems more evocative to me than any metaphysical theory (but this is a personal opinion and of no great moment!). The psychological approach is more dynamic for transformation, and Sri Aurobindo usually adopted it. He doesnt tell us stories (I was the one who told him stories! Images are very evocative for me). But if one combines the two approaches. Actually, to be philosophical, one would have to combine the three. But I have always found the metaphysical approach ineffective; it doesnt lead to realization but only gives people the IDEA that they know, when they really know nothing at all. From the standpoint of push, of a dynamic urge towards transformation, the psychological approach is obviously the most powerful. But the other [the symbolic approach] is lovelier!
   In The Hour of God, theres a whole diagram of the Manifestation made by Sri Aurobindo3: first comes this, then comes that, then comes the other, and so fortha whole sequence. They published this in the book in all seriousness, but I must say that Sri Aurobindo did it for fun (I saw him do it). Someone had spoken to him about different religions, different philosophical methods Theosophy, Madame Blavatski, all those people (there was Theon, too). Well, each one had made his diagram. So Sri Aurobindo said, I can make a diagram, too, and mine will be much more complete! When he finished it, he laughed and said, But its only a diagram, its just for fun. They published it very solemnly, as if he had made a very serious proclamation. Oh, its a very complicated diagram!

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   In being THAT, it might be said, Mother thus resolves the famous question of the unified-field theory, the theory to which Einstein devoted the last years of his life in vain, that would describe the movements of both planets and atoms in a single mathematical equation. Mothers body-consciousness is one with the movement of the universe, Mother lives the unified-field theory in her body. In so doing she opens up to us not merely one more physical theory, but the very path to a new species on earth, a species that will physically and materially live on the scale of the universe. The posthuman species might not simply be one with a few organs more or less, but rather one capable of being at every point in the universe. A sort of material ubiquity. It may not be so much a new as an ubiquitous species, a species that embraces everything, from the blade of grass under our feet to the far galaxies. A multifarious, undulating existence. A resume or epitome of evolution, really, which at the end of its course again becomes each point and each species and each movement of its own evolution.
   There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats all. With that, I need no other theory.
   (silence)

0 1962-07-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   Ever since Einstein's theory of Relativity, we have known that such an experience of time's relative nature is "physically" feasible. We need only consider the example of time aboard a spaceship approaching the speed of light: time "slows down," and the same event will take less time aboard the spaceship than on earth. In this instance, speed is what makes time slow down. In Mother's experience (which is every bit as "physical"), the "intensity of the Presence" seems to be the origin of time change. In other words, consciousness is what makes time slow down. Thus we are witnessing two experiences with identical physical results, but formulated in different languages. In one, we speak of "speed," in the other of "consciousness." But what is speed, after all?... (Moreover, the implications of this "language" difference are quite colossal, for it would indeed be simpler to press on a "consciousness button" than on an accelerator that had to take us to the speed of light.) Speed is a question of distance. Distance is a question of two legs or two wings: it implies a limited phenomenon or a limited being. When we say "at the speed of light," we imagine our two legs or our two wings moving very, very fast. And all the phenomena of the universe are seen and conceived of in relation to these two legs, these two wings or this rocketship they are creations of our present-day biped biology. But for a being (a supramental being, of the future biology) containing everything within himself, who is immediately everywhere, without distance, where is "speed"? ... The only "speed of light" is biped. Speed increases and time slows down, they say. The future biology says: consciousness intensifies and time slows down or ceases to existdistances are abolished, the body doesn't age. And the world's whole physical cage collapses. "Time is a rhythm of consciousness," says Mother. We change rhythm and the physical world changes. Might this be the whole problem of transformation?
   Asked later about this unfinished sentence, Mother said, "I stopped because it was an impression and not a certainty. We'll talk about it again later." Was Mother hinting at a stage when she would live in both times simultaneously?...

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Afterwards, when I came to Pondicherry, this unsteady condition came to an end. The Guru of the world who is within us then gave me complete directions for my pathits complete theory, the ten limbs of the body of this Yoga. These past ten years He has been making me develop it in experience, and this is not yet finished. It may take another two years, and as long as it is not finished I doubt if I shall be able to return to Bengal. Pondicherry is the appointed place for my yoga siddhi [realization], except indeed one part of it, and that is action. The centre of my work is Bengal, although I hope that its circumference will be all India and the whole earth.
   I shall write and tell you afterwards what this way of yoga is. Or if you come here I shall speak to you about it. In this matter the spoken word is better than the written. At present I can only say that its root-principle is to make a harmony and unity of complete knowledge, complete works and complete Bhakti [Devotion], to raise all this above the mind and give it its complete perfection on the supramental level of Vijnana [Gnosis]. This was the defect of the old yoga the mind and the Spirit it knew, and it was satisfied with the experience of the Spirit in the mind. But the mind can grasp only the divided and partial; it cannot wholly seize the infinite and indivisible. The minds means to reach the infinite are Sannyasa [Renunciation], Moksha [Liberation] and Nirvana, and it has no others. One man or another may indeed attain this featureless Moksha, but what is the gain? The Brahman, the Self, God are ever present. What God wants in man is to embody Himself here in the individual and in the community, to realize God in life.

0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its getting interesting. Its the formulationnot the theory, not the explanation (its more than intellectual), but the literary expression of what Ive been experiencing all these nights. Not only at night, in the daytime too.
   Its as if I were touching the dregs of things.
  --
   Because my impression was that the higher I rise, the more I notice things below. I wasnt making a doctrine or theory of it, of course I got rid of that habit a long time ago. But I was looking at it, merely taking note of the fact, without telling myself it was for this or that reason (as you explain here in your book). I observed the phenomenon and was able to say: the more I feel this constant, luminous Presence, the more I see those things. So it has become very clear to me that it is impossible to manifest THAT integrally without everything below being offered up to the Light.
   My method is essentially very simple: for each thing that comes, I say, Here, Lord, its for You; change it, transform it. A work of offering and dedication (gesture of presenting something to the Light). And this morning there was a sort of replynot exactly to a question, but as though I were wondering How do I do it? (because the Lord tells me I am here for His work), How do I do His work? Whats the new way of doing the Work? We know all the old ways, but whats the new way? And the reply came, very concrete, without words: By bringing the two extremes together. Everything you see, everything that comes to you or that you discover is automatically put in the presence of the Most High, of the Supreme. You join the two extremes. Your whole work is to make the junction.

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   They have bombs in America and Russia (China hasnt boasted about it, but they may have some too) that can destroy a whole cityone is more than enough, you dont need two. The Russians in particular: a single bomb and a whole city, even the size of London: vroom! Nothing left. (Thats the theory, but still, theres always something true in it.) We saw what happened to Hiroshima, it was pretty bad. Well, if that was ten, then what they have now is a thousand thats the proportion.
   In other words, theyve turned all their intelligence towards destruction.

0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
   You see, Sri Aurobindo was explaining something to me, but the explanation wasn't like a theory: it's immediately translated into movements of matter, that is, movements of forms and forces. So I was listening (I was listening to him, we were talking), and I turned my head away to follow the demonstration of forces, of what he said; naturally it led to another movement which was the consequence, and then I described what I was seeing. When I began describing the consequence, I received a reply (it was a sort of dialogue between us, but without different voices and all the things we know physically), but the quality of the vibration was different, it had become ... instead of being supramental, if you like, it had become sattvic [moral], the reply was sattvic. In other words, a diminution, a limitation. I was surprised so I turned back again, and instead of finding Sri Aurobindo, I saw the doctor, with his hair very neatoh, a super-doctor, you know! But it was he, I mean at his best. So immediately I thought, "Here we are! Here is how things get more and more diminishedyes, diminished, altered, altering also physical appearanceshere is how the Lord changes all His physical appearances." Oh, it was really funny, because it was a practical and precise little illustration. But then there was immediately the feeling that everything, the whole universe is like this! That's how all forms are changed.
   So now you see!

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, but then I would have to tell everything. Its exactly as your friend wrote in that letter: if you present an objective theory, then its finepeople can take it or leave it, it doesnt matter; but when you introduce that personal element Not that I am afraid people may not appreciate (I am perfectly indifferent to that), its that I fear it may harm some.
   Harm, how?

0 1964-03-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its just the opposite of the Communist theoryall the Communists preach to them: If you have the least trust in your employer, you are sure to be deceived and to become miserable; doubt, lack of trust and aggression must be the basis of your relationship. Its just the opposite of what I am saying.
   ***

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   of the theory of Illusion.
   Yes, all of a sudden I understood what they really meant when they said that the physical world as it is is illusory.

0 1966-05-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   The other day I had an extraordinary experience, in which all the pessimistic arguments, all the negations and denials came from all sides, represented by everybody. And then, those who believed in the presence of a God or something something more powerful than they and ruling the worldwere in a fury, a dreadful revolt: But I want none of him! But he spoils all our life, he It was a dreadful revolt, from every side, a truckload of abuse for the Divine with such force of asuric reaction from every side. So I sat there (as if Mother sat in the middle of the mle), watching: What can be done? You know, it was impossible to answer, impossible, there wasnt one argument, not one idea, not one theory, not one belief, nothing, nothing whatsoever that could answer it. For the space of a second, the impression was: its hopeless. Then, all of a sudden all of a sudden Its indescribable (gesture of absolute abandon). There was that violence of revolt against things as they are, and, mixed with it, there was: Let this world disappear, let nothing remain, let it not exist! All that, which at bottom is a revolt, all that nihilist revolt: let nothing remain, let everything cease to exist. It reached a height of tension, and just at the height of tension, when you felt there was no solution, suddenly surrender. But something stronger than surrenderit wasnt abdication, it wasnt self-giving, it wasnt acceptance, it was something much more radical, and at the same time much sweeter. I cant say what it was. It had the joy and flavor of giving, but with such a sense of plenitude! Like a dazzling flash, you know, suddenly like that: the very essence of surrender, the True Thing.
   It was it was so powerful and marvelous, such sublime joy that the body started quivering for a second. Afterwards it was gone.

0 1967-05-17, #Agenda Vol 08, #The Mother, #Integral Yoga
   Dr. Ruggiero further notes: "All my experiments of the past few years have given me the conviction that cells never atrophy and that, as accumulators of energy, they can be used to recharge cells of the same type which become inactivated through sickness. My theory is that the atrophied cells are those whose energy has been discharged. They can be reactivated simply by recharging them with other cells of the patient, and function normally as before."
   ***

0 1967-06-14, #Agenda Vol 08, #The Mother, #Integral Yoga
   For two days the impression of not knowing whether you are alive or dead (but these are words on the surface), of not being very sure of the difference it makes. And then, the body asking this question: But everyone has his theory: one says [death] is like this, another says its like that, another one says something different again, but what is our OWN experience like? And it was like that (gesture of hanging between two worlds).
   Then the body suddenly remembered (that was rather interesting; its more recent, it was yesterday or the day before), the body suddenly remembered that it had once been brought back to life. It said, But you knew at that time, you knew since you brought me back to life.4 Then I recollected what I used to know (and had stopped knowing because the knowledge was quite incompleteit was entirely external and lacked the higher knowledge), I recollected the experience, and the two things came together (the old knowledge and the new). Now, I said, this is interesting!

0 1968-04-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   But you see, with drugs, for instancetake chloroform used for operations: well, on every individual chloroform has different effects (they dont accept that in theory, but its a fact). We have S. here, who was an anesthetist, and the upshot of his experience is that it has a different effect on everyone. Some it hurls into unconsciousness (the large majority, I think), but in certain cases, on the contrary, people are thrown into another consciousness.
   And its the same with everything.

0 1968-08-28, #Agenda Vol 09, #The Mother, #Integral Yoga
   Do they say there was a beginning? (Here A. explains to Mother the theory according to which the universe goes through successive phases of expansion and contraction, and Mother seems to like that theory.)
   Yes, those are the pralayas.3

0 1969-05-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   So then, for their theory to be credible, they say (laughing) that its all an error. And they dont see the stupidity of their theory: that the Supreme Lord should have been capable of an error and then should have repented and withdrawn from it!
   These people, all these people, the more convinced they are, the more you feel they are shut up in blinkers.

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Indian position. Even those who see that mental Thought must be overpassed and admit a supramental "Other", do not seem to escape from the feeling that it must be through mental Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guidance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage.
  It is the spiritual way, the road that leads beyond the intellectual levels, the passage from the outer being to the inmost Self, which has been lost by the over-intellectuality of the mind of Europe.

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The theory of Emergent Evolution should be considered no longer as a theory, but as a statement of fact. The fact, at its barest, stripped of all assumptions and even generalisations, is the fact observed and implicit in all evolution, which can be denied only by the perverse and purblind. It is this, that at each crucial step Nature undergoes a sudden and total change, brings forth a new element which was not there before and which could not be foreseen or foretold by any process of deduction from the actual factors in play.
   At the very outset of the evolutionary march, when material Nature meant only a mass or masses of incandescent gaseous elements, the first miracle that happened was the formation, the advent of water. There was Hydrogen and there was Oxygen existing and moving side by side, for millions of years perhaps, but only at a given moment did an electric current happen to pass through a certain mixture of the two elements somewhere, and behold, a liquid drop was the product, an absolutely new, unforeseen, unpredictable and wonderful object! Examples can be multiplied.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Inspired evangel, theory's ultimate peak,
  Proclaiming a panacea for all Time's ills

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    Or a theory passionately believed and praised
    A table seemed of high Heaven's sacred code.

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Firm theory, assured significance,
  Appeared as frauds upon Time's credit bank

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This theory of money power, in spite of its factual or practical truth, is not the whole truth. This is, I should say, the very old I Ptolemaic social system, in a new garb, which turns round man as an economic and physicalbeing. The Copernican system would view man chiefly as a psychological centre. A truly rational economic system can be based upon such an inner view of the situation. A merely economic view would take man as nothing more than a wage-earning machine and that will give the society and its government a mechanistic pattern. It will forget this simple truism that a man's worth is not and need not be always commensurate with his wage-earning capacity or even his usefulness as a citizen (in the way the atom-bomb Scientists are proving useful today).
   Personal value will mean then not productive value, but creative value, that is to say, the capacity to create values, that means the consideration of the psychological and moral makeup of the individual.

03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the old worldnot so old however, for the landslide started in fact with the First World Warevil there was and abundantly in man and in man's society, but it was not accepted as virtue or even as an acceptable or inevitable thing. It was tolerated, suffered, and generally with a heavy heart. Indeed the heart was sound, it was the flesh only that was weak. There was an idealism, an aspiration and although one could not always live up to it, yet one did not deny it or spurn it; one endeavoured as best one could, even though in leisure hours, in the inner mind and consciousness at least, to obey and follow its dictates. It is the Nazi theory of life that broughtto the very forefront and installed in the consciousness ofman Evil as Good, Falsehood as Truth. That is pragmatism with a vengeance. Whatever leads to success, to worldly success, that is to say, brings you wealth, prosperity, power to rule over men and things, enriches you in your possessionvittena, as the Upanishad terms it that is Good, that is Truth. All the rest are mental conceptions, notions, abstractions, day-dreams meant to delude you, take you away from the road to your fulfilment and achievement. That is how we have listened to the voice of Mephistopheles and sold away our soul.
   The government of a country is, as we know, the steel frame that holds together the life of its people: it is that that gives the primary stability and security, scope and free play to all its activities. In India it was the pride of the British that they built up such a frame; and although that frame sometimes seemed almost to throttle the nation in its firm and rigid grip, still today we are constrained to recognise that it was indeed a great achievement: Pax Britannica was in fact a very efficient reality. The withdrawal of the power that was behind us has left the frame very shaky; and our national government is trying hard to set it up again, streng thening, reinforcing, riveting wherever and however necessary. But the misfortune is that the steel has got rusted and worn out from inside.

03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Well, the question is, has it succeeded? For here, as in everything else, nothing succeeds like success. Any theory may be as good as any other, but its test is only in the fait accompli. Neither Pound nor Eliot has that touch of finality and certainty, the definitiveness and au thenticity beyond doubt, the Q.E.D. that a major and supreme creator imposes.
   Bottrall, a modernist poet himself, says in effect the same thing. His poetic credo runs in this wise:
  --
   A poeta true poetdoes not compose to exemplify a theory; he creates out of the fullness of an inner experience. It may be very true that the modern poetic spirit is seeking a new path, a new organisation, a "new order", as it were, in the poetic realm: the past forms and formulae do not encompass or satisfy its present inner urge. But solution of the problem does not lie in a sort of mechanical fabrication of novelties. A new creation is new, that is to say, fresh and living, not because of skilful manipulation of externals, but because of a new, a fresh and living inspiration. The fountain has to be dug deep and the revivifying waters released.
   It is a simple truth that we state and it is precisely this that we have missed in the present age. Chaucer created a new poetic world, Shakespeare created another, Milton yet a third, the RomanticsWordsworth, Coleridge, Shelley, Keats and Byroneach of them has a whole world to his credit. But this they achieved, not because of any theory they held or did not hold, but because each of them delved deep and struck open an unfathomed and unspoilt Pierian spring. And this is how it should be. In this age, even in this age of modernism, a few poets have actually shown how or what that can be,a Tagore, a Yeats or A.E., by the bulk of their work, others of lesser envergure, in brief scattered strophes and stanzassuch lines, for example, from Eliot
   Who are those hooded hordes swarming

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Gibbon's Decline and Fall of the Roman Empire must have been the original source of the inspiration that moved later on Spengler and Toynbee and others to posit a life-line for nations and races and mark its various stages of growth and evolution. The general theory put in a nutshell would be like this: mankind is composed of groups or aggregates of individuals and each has a life-history of its own even like an individual human being, in other words, an inescapable cycle of birth, growth, maturity, decline and disintegration. All groupspeoples; races, nationshave to pass through these destined stages, although, naturally, at different times and with a varying tempo. The view implies two conclusions or rather postulates:(l) that whatever is born must die, there is no resurrection or rejuvenation, neither in the individual nor in the collective life and (2) that humanity remains on the whole more or less the same, there is no global progress: there is no continued march forward towards a kingdom of heaven upon earth, even as there has not been a decline and deterioration from some Golden Age in the past.
   Is this so, in point of fact or is it bound to be so, in point of theory? What are the facts? There are at least two human groups or peoples extant that seem to point to a different conclusion. I speak of China and especially of India. Egypt and Greece and Rome, the Minoans, the early Mesopotamians had their day. They rose, they lived, they died and are no more. But India and China, although almost contemporaneous with any of those earliest civilisations, have not vanished; they continue still today. In respect of India at least it cannot be said that she is not today, is totally different from what she was in her Vedic epoch or even in her Harappa and Mohenjo-daro days, in the sense that modern Egypt is not the Egypt of the Pharaohs, nor the Greece of Venizelos the Greece of Pericles.
   It is true there were periods of decline and almost total disintegration in India, but she survived and revived. And the revival did not mean a negation of her past and of her origins, a complete severance from her essential life and genius. The spirit and even the fundamental outline of the form in which that spirit moulded itself did not change, they remained constant and the same. It is said the Varna and the Ashrama (roughly translated as caste and order) that give the characteristic structure of Indian society even today characterised also the Vedic society; and the system of village autonomy that survives even today ruled Harappan India also. It has also been pointed out that the administrative system pursued by the British in India was nothing brand new imported from outside, but only a continuation, with minor adaptations, of the system consolidated by the Moguls who again had taken it up from the Mauryas; a system initiated perhaps by still earlier legislators and builders of Indian polity. Mussolini of twentieth century Italy is in no way related to Cato or Julius Caesar of ancient Rome, but Sri Ramakrishna or Sri Aurobindo is a direct descendant of the Vedic Rishis.

04.08 - An Evolutionary Problem, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   "Mr. Shaw pats Lamarck on the back and accepts his theory that 'living organisms change because they want to'.
   If you have no eyes and want to see and keep trying to see, you will finally get eyes. If, like a mole or a subterranean fish, you have eyes and don't want to see, you will lose your eyes. If you like eating the tender tops of trees enough to make you concentrate all your energies on the stretching of your neck, you will eventually get a long neck like the giraffe.

05.09 - The Changed Scientific Outlook, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Shall we elucidate a little? We were once upon a time materialists, that is to say, we had very definite and fixed notions about Matter: to Matter we gave certain invariable characteristics, inalienable properties. How many of them stand today unscathed on their legs? Take the very first, the crucial property ascribed to Matter: "Matter is that which has extension." Well, an electric charge, a unit energy of it, the ultimate constituent of Matter as discovered by Science today, can it be said to occupy space? In the early days of Science, one Boscovich advanced a theory according to which the ultimate material particle (a molecule, in his time) does not occupy space, it is a mere mathematical point toward or from which certain forces act. The theory, naturally, was laughed out of consideration; but today we have come perilously near it. Again, another postulate describing Matter's dharma was: "two material particles cannot occupy the same place at the same time". Now what do you say of the neutron and proton that coalesce and form the unit of a modern atomic nucleus? Once more, the notion of the indestructibility of Matter has been considerably modified in view of the phenomenon of an electric particle (electron) being wholly transmuted ("dematerialised" as the scientists themselves say) into a light particle (photon). Lastly, the idea of the constancy of massa bed-rock of old-world physicsis considered today to be a superstition, an illusion. If after all these changes in the idea of Matter, a man still maintains that he is a materialist, as of old, well, I can only exclaim in the Shakespearean phrase: "Bottom, thou art translated"! What I want to say is that the changes that modern physics proposes to execute in its body are not mere amendments and emendations, but they mean a radical transfiguration, a subversion and a mutation. And more than the actual changes effected, the possibilities, the tendencies that have opened out, the lines along which further developments are proceeding do point not merely to a reformation, but a revolution.
   Does this mean that Science after all isveering to the Idealist position? Because we have modified the meaning and connotation of Matter does it 'follow that we have perforce arrived at spirituality? Not quite so. As Jeans says, the correct scientific position would be to withhold one's judgment about the ultimate nature of matter, whether it is material or mental (spiritual, we would prefer to say): it is an attitude of non possumus. But such neutrality, is it truly possible and is it so very correct? We do see scientists lean .on one side or the other, according to the vision or predisposition that one carries.

05.17 - Evolution or Special Creation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The point is still being debated and, it seems, is still debatable whether evolution is truly the fact behind the origin of species or is it special creation. The latter, we know, was the old- world pre-Copernican theory advocated by theologians and religious minds. It was thoroughly discredited and demolished by the new illumination that Science brought in with the nineteenth century. Till lately it was considered as a pure superstition and to be its advocate would be nothing but blind bigotry. But evidently things in Nature are not so simple; what at one time is brushed aside as a meaningless futility comes back later with a meaning and suggestiveness and truth of reality. We were once laughing at the corpuscular theory of light advocated by the great Newton and putting on a patronising air at the frailty of an otherwise mighty intelligence.But the tables are now turned and we accept it as an undoubted fact when Planck says today that a light ray consists also of particles (quanta) of light. Similarly if in some scientific quarter a doubt has arisen as to the absolute and exclusive truth of the principle of evolution and if the old conception of special creation is exhumed for fresh consideration,well, one should not be astonished at the turn over.
   The most serious lacuna in the concept of evolution, at least in the Darwinian form of it, is, as is well known, the missing link. The transition stage between one form of life and another, between one species and its higher evolute is always absent, has left no trace of any kind and it is a matter of any man's guess. So the theory of mutation, saltum, sudden change, has been advanced. But that only restates the fact, clinches the matter, but does not explain it. If a sudden and thorough change is possible, if one object can be transformed into something quite different and unpredictable, one can as well call it special creation. That would, some might say, be facing the fact squarely.
   According to the Yogic or occult view of things, however, the two conceptions that human mind sets against each other need not be and are not contradictory. Indeed both are true and both are factors working out the progress of life. Evolution is a movement upward, the urge of consciousness to grow and expand and rise to a higher and greater articulation: the change follows a scale of degrees. But there comes a point in the progressive march when a change of degree means a change of kind and the phenomenon presents itself as a sudden, unforeseen mutation. This is due to the fact that there happens at the moment, in answer to a last call as it were from below, a descent of consciousness from the higher into the lower. All the grades of being or consciousness are always there in the cosmic infinity, only it is a matter of gradual manifestation in the physical world. The higher scales are kept in the background,the march of life starts from the lowest, the material rung. One by one they manifest or descend, formulate themselvesin the lower as these grow and rise and get ready to receive the descent. The gap or missing link means the irruptionof a new principle or mode of consciousness, the bursting of the cocoon, as it were, at the end of the period of gestation in the previous mode. Thus we can say that in the beginning there was only Matter and Matter was being churned until a point of tension or saturation was reached when Life precipitated and became embodied and evident in Matter. In the same way, out of a concentrated incubation that Life underwent,it brought down Mind from the hidden mind-plane and the vegetable kingdom gave birth to the animal. Latterly when Intelligence and self-consciousness descended, it was Man that appeared on earth.

08.05 - Will and Desire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   To say "no" does not cure, but to say "yes" does not cure either. I knew some persons who allowed their children to do as they pleased. There was one child who tried to eat anything he could get hold of. Naturally he fell sick and got disgusted in the end and cured of the habit. Still the method means risk. For example, a child one day got hold of a match-box and as he was not prevented, burnt himself in playing with it, although thereafter he did not touch a match-box any more. The method may be even catastrophic. For there are children who are dare-devils most children are soand when a desire possesses them they are stopped by nothing in the world. Some are fond of walking along the edge of walls or on house tops; some have an impulse to jump into water directly they see it. Even there are some who love to take the risk of crossing a road when a car is passing. If such children are allowed to go their way, the experiment may prove fatal sometimes. There are people who do allow their children to have this liberty arid take the risk. For they say prevention is not a cure. Children who are denied anything do not usually believe that what is denied is bad, they consider that a thing is called bad simply when one wishes to deny it. So would it not be better, it is argued, to concede the liberty? The theory is that individual liberty must be respected at all costs. Past experiences should not be placed before beings that are come newly into the world; they must get their own experiences, make their own experiments free from any burden of the past. Once I remonstrated with someone that a child should be forewarned about a possible accident, I was told in answer it was none of my business. And when I persisted in saying that the child might get killed, the answer was, "What if? Each one must follow his destiny. It is neither the duty nor the right of anybody to meddle in the affairs of others. If one goes on doing stupid things One will suffer the consequences oneself and most likely stop doing them of one's own accordwhich is hundredfold better than being forced by others to stop." But naturally there are cases when one stops indeed, but not in the way expected or wished for.
   The matter gets difficult and involved, if you make a theory and try to follow it. In reality, each case is different and to be able to deal with each adequately needs a whole lifetime's occupation.
   ***

08.36 - Buddha and Shankara, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There is no doubt that Buddha had the first part of the experience; but he never thought of the second part, for it was contrary to his own theory. That theory was that one must escape. And it is obvious that there is only one way of escaping and that is to die. And yet, as he had said it himself very well, one may die and yet remain attached to life and continue to be in the cycle of rebirths without having the liberation. As a matter of fact, it is through the successive sojourns upon earth that one grows till one arrives at this liberation. For him the ideal is that where the world exists no longer. It is as if he accused God of having committed an error by creating a world and the only thing to be done is to repair the error by annulling it. Naturally, being thoroughly reasonable and logical, he did not admit the existence of God. But then by whom was the error committed? When and how did it come about? He never answered these questionings. He simply said that the world began with desire and with the end of desire it must end.
   He was on the verge of saying that the world was purely subjective, that is to say, a collective illusion, and if the illusion ceased the world would also cease. But he did not go so far. It was Shankara who took up the line and completed the teaching.

09.11 - The Supramental Manifestation and World Change, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Similarly, take the material world and come down to the most minute particleyou know scientists have arrived at things that are absolutely invisible and incalculable and take this particle as your basis and the material world as the total and, further, imagine a Consciousness or a Will playing with these particles, making all sorts of possible combinations, never repeating the same combination. Of course, mathematically they say that the number of particles is finite and therefore the number of combinations also is finite, but this is purely theoretical, and theory does not interest us. Coming to the practical, even if you suppose that these combinations follow each other in such a manner and at such a speed that the change from one to another is hardly perceptible, it is clear that the time needed for the working out of all these combinations would be, apparently, infinite. That is to say, the number of combinations would be so immense that practically no end could be assigned to it.
   Now imagine, as I have just asked you to do, that really there exists a Consciousness, a Will manifesting these combinations successively and indefinitely, never repeating twice the same thing; then we must come to the conclusion that the universe is new at each moment of eternity, and if the universe is new at each moment of eternity we are forced to admit there is nothing absolutely impossible; even further, what we call logical is not necessarily the true, and the logic or what might almost be called the fancy of the Creator has no limit to it.

1.00a - Foreword, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  Part 1: theory
  Foreword

1.00b - INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  doubtless an imposing cosmological theory could be based upon the observation of
  this smudge. But no amount of such theorizing, however ingenious, could ever tell us

1.00c - INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  one great question, upon which the whole theory of religion
  rests, for the Yogis. It seems the consensus of opinion of the
  --
  is the state they call heaven. This theory, on the face of it, is
  absurd and puerile, because it cannot be. There cannot be
  --
  dream in the air. Another theory in modern times has been
  presented by several schools, that mans destiny is to go on
  --
  the ethical theory that you must not hate, and must love,
  because, just as in the case of electricity, or any other force,
  the modern theory is that the power leaves the dynamo and
  completes the circle back to the dynamo. So with all forces in
  --
  other and practical grounds we see that the theory of eternal
  progression is untenable, for destruction is the goal of

1.00 - Preliminary Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  No point of doctrine, no point of ethics, no theory of a hereafter do they share, and yet in the history of their lives we find one identity amid many diversities.
  Buddha was born a Prince, and died a beggar.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  dian versions of this theory evolution, heredity and rebirth
  are three companion processes of the universal unfolding,
  --
  A theory of spiritual evolution, writes Sri Aurobindo,
  is not identical with a scientific theory of form-evolution
  and physical life-evolution [e.g. the Darwinian theory]; it
  must stand on its own inherent justification: it may accept
  --
  logical term only in 1972, when the like-named theory was
  launched by Eldredge and Gould. That the human species

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  as commonly envisaged in the abstract theory of moral and meri-
  torious acts, is not greatly enhanced by the growth of human

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  invented the theory based on the difference of languages of an
  Aryan invasion from the north, an invasion of a Dravidian India
  --
  ago; written in serial form while still developing the theory and
  not quite complete in its scope or composed on a preconceived

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Pythagorean philosophy, and that Philolaus seems to correspond in very curious ways to Joseph ben Uziel who wrote down the Sepher Yetsirah. If the latter theory can be maintained, then we may claim for the Sepher Yetsirah a pre-Talmudic origin - probably the second century prior to the Christian era.
  The Zohar, if actually the wmrk of Simeon ben Yochai, was never consigned to writing at the time but had been orally handed down by the companions of the Holy
  --
  Qabalah, analyses very carefully these objections advanced by Ginsburg and others, and I am bound to confess that his answers, ad seriatim, confute this theory of the thir- teenth-century origin of the Zohar. Dr. S. M. Schiller-
  Szinessy, one-time Reader in Rabbinic and Talmudic literature at Cambridge, says : " The nucleus of the book is of Mishnic times. Rabbi Shimeon ben Yochai was the author of the Zohar in the same sense that Rabbi Yohanan was the author of the Palestinian Talmud ; i.e., he gave the first impulse to the composition of the book." And I find that Mr. Arthur Edward Waite in his scholarly and classic work The Holy Kaballah, wherein he examines most of the arguments concerning the origin and history of this
  --
  He thereupon retired to the banks of the Nile, where he gave himself over exclusively to meditation and ascetic practices, receiving visions of an amazing character. He wrote a book outlining his conceptions of the theory of Reincar- nation ( haGilgolim ). A pupil of his. Rabbi Chayim Vital, produced a large work. The Tree of Life, based on the oral teachings of the Master, thereby giving a tremendous impetus to Qabalistic study and practice.
  There are several Qabalists of varying degrees of impor- tance in the intervening period of post-Zoharic history.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  viewpoint was not merely one compelling theory among many.
  The capacity to maintain explicit belief in religious fact, however, has been severely undermined in
  --
  If the presuppositions of a theory have been invalidated, argues Nietzsche, then the theory has been
  invalidated. But the theory survives. The fundamental tenets of the Judeo-Christian moral tradition
  continue to govern every aspect of the actual individual behavior and basic values of the typical Westerner
  --
  in theory, to treat his neighbour as himself. The principles that govern his society (and, increasingly, all
  others15) remain predicated on mythic notions of individual value intrinsic right and responsibility
  --
  present. (Construction of the goal therefore means establishment of a theory about the ideal relative status
  of motivational states about the good.) This imagined future constitutes a vision of perfection, so to

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  tence of any adequate dynamical theory, even as far back as the
  Babylonians, it was realized that eclipses occurred in regular
  --
   theory of epicycles or the Copernican theory of orbits, and in
  any such theory the future after a fashion repeats the past. The
  music of the spheres is a palindrome, and the book of astron-
  --
  George Darwin, and known as the theory of tidal evolution. We
  have said that we can treat the relative movements of the sun
  --
  in one direction. The theory of tidal evolution is quite definitely
  an astronomical application of the elder Darwin.
  --
  existing mechanization of radiation theory had allowed. Planck
  gave a quasi-­atomic theory of radiation-­the quantum theory
  which accounted satisfactorily enough for these phenomena,
  --
  and Niels Bohr followed this up with a similarly ad hoc theory
  of the atom. Thus Newton and Planck-­
  --
  synthesis is the statistical theory discovered by Heisenberg in
  1925, in which the statistical Newtonian dynamics of Gibbs is54
  --
  replaced by a statistical theory very similar to that of Newton
  and Gibbs for large-­scale phenomena, but in which the com-
  --
  contact with the Newtonian dynamics, the theory of the con-
  servation of energy and the later statistical explanation of the
  --
  In such a theory, we deal with automata effectively coupled to
  the external world, not merely by their energy flow, their metab-
  --
  scarcely a miracle that they can be subsumed under one theory
  with the mechanisms of physiology.
  --
  What is perhaps not so clear is that the theory of the sensitive
  automata is a statistical one. We are scarcely ever interested in
  --
  it is statistically expected to receive. Thus its theory belongs to
  the Gibbsian statistical mechanics rather than to the classical
  --
  in the chapter devoted to the theory of communication.
  Thus the modern automaton exists in the same sort of Bergso-

1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  antinomieswitness the wave theory and the corpuscular theory of
  light. Now the psyche is infinitely more complicated than light; hence a

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  Chitta. Now you can understand the theory of restraint. The
  weaker the man the less he has of restraint. Consider
  --
  any need to create. Secondly, it says the theory of God is an
  unnecessary one; nature explains all. What is the use of any

1.01 - Soul and God, #The Red Book Liber Novus, #unset, #Zen
  53. In 1912, Jung endorsed Maeder's notion of the prospective function of the dream (An attempt at an account of psychoanalytic theory, CW 4, 452). In a discussion in the Zrich Psychoanalytical
  Society on January 31,1913, Jung said: The dream is not only the fulfillment of infantile desires, but also symbolizes the future... The dream provides the answer through the symbol, which one must understand" (MZS, p. 5). On the development of Jung's dream theory, see my
  Jung and the Making of Modern Psychology: The Dream of a Science, 2.

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non-Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an au thentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.
  In India, as in Persia, Mohammedan thought came to be enriched by the doctrine that God is immanent as well as transcendent, while to Mohammedan practice were added the moral disciplines and spiritual exercises, by means of which the soul is prepared for contemplation or the unitive knowledge of the Godhead. It is a significant historical fact that the poet-saint Kabir is claimed as a co-religionist both by Moslems and Hindus. The politics of those whose goal is beyond time are always pacific; it is the idolaters of past and future, of reactionary memory and Utopian dream, who do the persecuting and make the wars.
  --
  More legitimate and more intrinsically plausible are the inferences that may be drawn from what we know about our own physiology and psychology. We know that human minds have proved themselves capable of everything from imbecility to Quantum theory, from Mein Kampf and sadism to the sanctity of Philip Neri, from metaphysics to crossword puzzles, power politics and the Missa Solemnis. We also know that human minds are in some way associated with human brains, and we have fairly good reasons for supposing that there have been no considerable changes in the size and conformation of human brains for a good many thousands of years. Consequently it seems justifiable to infer that human minds in the remote past were capable of as many and as various kinds and degrees of activity as are minds at the present time.
  It is, however, certain that many activities undertaken by some minds at the present time were not, in the remote past, undertaken by any minds at all. For this there are several obvious reasons. Certain thoughts are practically unthinkable except in terms of an appropriate language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present. For long periods of history and prehistory it would seem that men and women, though perfectly capable of doing so, did not wish to pay attention to problems, which their descendants found absorbingly interesting. For example, there is no reason to suppose that, between the thirteenth century and the twentieth, the human mind underwent any kind of evolutionary change, comparable to the change, let us say, in the physical structure of the horses foot during an incomparably longer span of geological time. What happened was that men turned their attention from certain aspects of reality to certain other aspects. The result, among other things, was the development of the natural sciences. Our perceptions and our understanding are directed, in large measure, by our will. We are aware of, and we think about, the things which, for one reason or another, we want to see and understand. Where theres a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come to the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwers that we are able to do, provided always that the willing be sufficiently intense and sustained. It is clear that many of the things to which modern men have chosen to pay attention were ignored by their predecessors. Consequently the very means for thinking clearly and fruitfully about those things remained uninvented, not merely during prehistoric times, but even to the opening of the modern era.
  --
  Such, then, very briefly are the reasons for supposing that the historical traditions of oriental and our own classical antiquity may be true. It is interesting to find that at least one distinguished contemporary ethnologist is in agreement with Aristotle and the Vedantists. Orthodox ethnology, writes Dr. Paul Radin in his Primitive Man as Philosopher, has been nothing but an enthusiastic and quite uncritical attempt to apply the Darwinian theory of evolution to the facts of social experience. And he adds that no progress in ethnology will be achieved until scholars rid themselves once and for all of the curious notion that everything possesses a history; until they realize that certain ideas and certain concepts are as ultimate for man, as a social being, as specific physiological reactions are ultimate for him, as a biological being. Among these ultimate concepts, in Dr. Radins view, is that of monotheism. Such monotheism is often no more than the recognition of a single dark and numinous Power ruling the world. But it may sometimes be genuinely ethical and spiritual.
  The nineteenth centurys mania for history and prophetic Utopianism tended to blind the eyes of even its acutest thinkers to the timeless facts of eternity. Thus we find T. H. Green writing of mystical union as though it were an evolutionary process and not, as all the evidence seems to show, a state which man, as man, has always had it in his power to realize. An animal organism, which has its history in time, gradually becomes the vehicle of an eternally complete consciousness, which in itself can have no history, but a history of the process by which the animal organism becomes its vehicle. But in actual fact it is only in regard to peripheral knowledge that there has been a genuine historical development. Without much lapse of time and much accumulation of skills and information, there can be but an imperfect knowledge of the material world. But direct awareness of the eternally complete consciousness, which is the ground of the material world, is a possibility occasionally actualized by some human beings at almost any stage of their own personal development, from childhood to old age, and at any period of the races history.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Recently, however, the all-sufficiency of Matter to explain Mind and Soul has begun to be doubted and a movement of emancipation from the obsession of physical science has set in, although as yet it has not gone beyond a few awkward and rudimentary stumblings. Still there is the beginning of a perception that behind the economic motives and causes of social and historical development there are profound psychological, even perhaps soul factors; and in pre-war Germany, the metropolis of rationalism and materialism but the home also, for a century and a half, of new thought and original tendencies good and bad, beneficent and disastrous, a first psychological theory of history was conceived and presented by an original intelligence. The earliest attempts in a new field are seldom entirely successful, and the German historian, originator of this theory, seized on a luminous idea, but was not able to carry it very far or probe very deep. He was still haunted by a sense of the greater importance of the economic factor, and like most European science his theory related, classified and organised phenomena much more successfully than it explained them. Nevertheless, its basic idea formulated a suggestive and illuminating truth, and it is worth while following up some of the suggestions it opens out in the light especially of Eastern thought and experience.
  The theorist, Lamprecht, basing himself on European and particularly on German history, supposed that human society progresses through certain distinct psychological stages which he terms respectively symbolic, typal and conventional, individualist and subjective. This development forms, then, a sort of psychological cycle through which a nation or a civilisation is bound to proceed. Obviously, such classifications are likely to err by rigidity and to substitute a mental straight line for the coils and zigzags of Nature. The psychology of man and his societies is too complex, too synthetical of many-sided and intermixed tendencies to satisfy any such rigorous and formal analysis. Nor does this theory of a psychological cycle tell us what is the inner meaning of its successive phases or the necessity of their succession or the term and end towards which they are driving. But still to understand natural laws whether of Mind or Matter it is necessary to analyse their working into its discoverable elements, main constituents, dominant forces, though these may not actually be found anywhere in isolation. I will leave aside the Western thinkers own dealings with his idea. The suggestive names he has offered us, if we examine their intrinsic sense and value, may yet throw some light on the thickly veiled secret of our historic evolution, and this is the line on which it would be most useful to investigate.
  Undoubtedly, wherever we can seize human society in what to us seems its primitive beginnings or early stages,no matter whether the race is comparatively cultured or savage or economically advanced or backward,we do find a strongly symbolic mentality that governs or at least pervades its thought, customs and institutions. Symbolic, but of what? We find that this social stage is always religious and actively imaginative in its religion; for symbolism and a widespread imaginative or intuitive religious feeling have a natural kinship and especially in earlier or primitive formations they have gone always together. When man begins to be predominantly intellectual, sceptical, ratiocinative he is already preparing for an individualist society and the age of symbols and the age of conventions have passed or are losing their virtue. The symbol then is of something which man feels to be present behind himself and his life and his activities,the Divine, the Gods, the vast and deep unnameable, a hidden, living and mysterious nature of things. All his religious and social institutions, all the moments and phases of his life are to him symbols in which he seeks to express what he knows or guesses of the mystic influences that are behind his life and shape and govern or at the least intervene in its movements.
  If we look at the beginnings of Indian society, the far-off Vedic age which we no longer understand, for we have lost that mentality, we see that everything is symbolic. The religious institution of sacrifice governs the whole society and all its hours and moments, and the ritual of the sacrifice is at every turn and in every detail, as even a cursory study of the Brahmanas and Upanishads ought to show us, mystically symbolic. The theory that there was nothing in the sacrifice except a propitiation of Nature-gods for the gaining of worldly prosperity and of Paradise, is a misunderstanding by a later humanity which had already become profoundly affected by an intellectual and practical bent of mind, practical even in its religion and even in its own mysticism and symbolism, and therefore could no longer enter into the ancient spirit. Not only the actual religious worship but also the social institutions of the time were penetrated through and through with the symbolic spirit. Take the hymn of the Rig Veda which is supposed to be a marriage hymn for the union of a human couple and was certainly used as such in the later Vedic ages. Yet the whole sense of the hymn turns about the successive marriages of Sury, daughter of the Sun, with different gods and the human marriage is quite a subordinate matter overshadowed and governed entirely by the divine and mystic figure and is spoken of in the terms of that figure. Mark, however, that the divine marriage here is not, as it would be in later ancient poetry, a decorative image or poetical ornamentation used to set off and embellish the human union; on the contrary, the human is an inferior figure and image of the divine. The distinction marks off the entire contrast between that more ancient mentality and our modern regard upon things. This symbolism influenced for a long time Indian ideas of marriage and is even now conventionally remembered though no longer understood or effective.
  We may note also in passing that the Indian ideal of the relation between man and woman has always been governed by the symbolism of the relation between the Purusha and Prakriti (in the Veda Nri and Gna), the male and female divine Principles in the universe. Even, there is to some degree a practical correlation between the position of the female sex and this idea. In the earlier Vedic times when the female principle stood on a sort of equality with the male in the symbolic cult, though with a certain predominance for the latter, woman was as much the mate as the adjunct of man; in later times when the Prakriti has become subject in idea to the Purusha, the woman also depends entirely on the man, exists only for him and has hardly even a separate spiritual existence. In the Tantrik Shakta religion which puts the female principle highest, there is an attempt which could not get itself translated into social practice,even as this Tantrik cult could never entirely shake off the subjugation of the Vedantic idea,to elevate woman and make her an object of profound respect and even of worship.
  --
  From this symbolic attitude came the tendency to make everything in society a sacrament, religious and sacrosanct, but as yet with a large and vigorous freedom in all its forms,a freedom which we do not find in the rigidity of savage communities because these have already passed out of the symbolic into the conventional stage though on a curve of degeneration instead of a curve of growth. The spiritual idea governs all; the symbolic religious forms which support it are fixed in principle; the social forms are lax, free and capable of infinite development. One thing, however, begins to progress towards a firm fixity and this is the psychological type. Thus we have first the symbolic idea of the four orders, expressingto employ an abstractly figurative language which the Vedic thinkers would not have used nor perhaps understood, but which helps best our modern understanding the Divine as knowledge in man, the Divine as power, the Divine as production, enjoyment and mutuality, the Divine as service, obedience and work. These divisions answer to four cosmic principles, the Wisdom that conceives the order and principle of things, the Power that sanctions, upholds and enforces it, the Harmony that creates the arrangement of its parts, the Work that carries out what the rest direct. Next, out of this idea there developed a firm but not yet rigid social order based primarily upon temperament and psychic type2 with a corresponding ethical discipline and secondarily upon the social and economic function.3 But the function was determined by its suitability to the type and its helpfulness to the discipline; it was not the primary or sole factor. The first, the symbolic stage of this evolution is predominantly religious and spiritual; the other elements, psychological, ethical, economic, physical are there but subordinated to the spiritual and religious idea. The second stage, which we may call the typal, is predominantly psychological and ethical; all else, even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate or to be the leader and in the forefront; it recedes, stands in the background and finally disappears from the practice and in the end even from the theory of life.
  This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the Shudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.

1.01 - The Ego, #Aion, #Carl Jung, #Psychology
  tion of the personality is, even in theory, absolutely impossible,
  because the unconscious portion of it cannot be grasped cogni-

1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
  Adonis, for Phaedra is merely a double of Aphrodite. The theory
  probably does no injustice either to Hippolytus or to Artemis. For

1.01 - The Lord of hosts, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various

1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  subject class:Integral theory
  class:chapter
  --
  element must be prolonged in theory to the utmost limits of the
  world itself. As we said above, since the atom is naturally
  --
  evolution of matter, in current theory, comes back to the gradual
  building up by growing complication of the various elements

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.
  Basing themselves on this scriptural proclamation, exponents tell us that there is a distinction between what they call Ishvara srishti and jiva srishti the creation of God and the creation of the individual. There are two kinds of creation. Ikshanadi-praveshanta srishtir ishana kalpita; jagradadi-vimokshantah samsaro jiva-kalpitah - says the Panchadasi, in a famous passage. The meaning of passage has reference to the Aittareya Upanishad and such other relevant passages in other Upanishads, and makes out that God willed to be many, and manifested Himself as this vast creation, projected individualities, and entered the individual by an immanence of His own nature. This is another way of describing the traditional process of creation through divine manifestations usually known as Ishvara, Hiranyagarbha and Virat all of which are precedent to individual manifestations, and prior to the existence of human beings. But there is also what is known as 'individual's creation'. A lot of detail about it is given in the Panchadasi, especially in its fourth chapter called Dvaita Vivek how duality-consciousness arose at all, and how perceptions can bind us, though they need not necessarily bind us.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Although my whole being is in theory consecrated to Thee, O Sublime Master, who art the life, the light and the love in all things, I still find it hard to carry out this consecration in detail. It has taken me several weeks to learn that the reason for this written meditation, its justification lies in the very fact of addressing it daily to Thee. In this way I shall put into material shape each day a little of the conversation I have so often with Thee; I shall make my confession to Thee as well as it may be..
   I then thought of all those who were watching over the ship to safeguard and protect our route, and in gratitude, I willed that Thy peace should be born and live in their hearts; then I thought of all those who, confident and carefree, slept the sleep of inconscience and, with solicitude for their miseries, pity for their latent suffering which would awake in them in their own waking, I willed that a little of Thy Peace might dwell in their hearts and bring to birth in them the life of the Spirit, the light which dispels ignorance. I then thought of the dwellers of this vast sea, visible and invisible, and I willed that over them might be extended Thy Peace. I thought next of those whom we had left far away and whose affection is with us, and with a great tenderness I willed for them Thy conscious and lasting Peace, the plenitude of Thy Peace proportioned to their capacity to receive it. Then I thought of all those to whom we are going, who are restless with childish preoccupations and fight for mean competitions of interest in ignorance and egoism and ardently, in a great aspiration for them I asked for the plenty light of Thy Peace. I next thought of all those whom we know, of all those whom we do not know, of all the life that is working itself out, of all that has changed its form and all that is not yet in form, and for all that, and also for all of which I cannot think, for all that is present to my memory and for all that I forget, in a great eg ingathering and mute adoration, I implored Thy Peace.

1.02 - Groups and Statistical Mechanics, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  of a revised and more powerful theory of integration for use in
  the study of trigonometric series. The two discoverers were alike
  --
  vice of Lebesgue to the Gibbs theory is to show that the implicit
  requirements of statistical mechanics concerning contingencies
  --
  tingencies can actually be met, and that the Gibbsian theory
  does not involve contradictions.
  --
   theory, the theory of trigonometric series. This goes back to the
  eighteenth-­century physics of waves and vibrations, and to the
  --
  tion. The whole theory depends on the properties of the average
  of a series, in terms of the average of an individual term. Notice
  --
  the theory needed for the average of a series is very close to the
   theory needed for an adequate discussion of probabilities com-
  --
  out of Gibbs' theory, in order to appreciate the real significance
  of ergodic theory we need a more precise analysis of the notion
  of invariant, as well as the notion of transformation group. These
  --
  statements of the theory, the reader should consult the follow-
  ing reference. 4Groups and Statistical Mechanics
  --
  Beside the theory of the linear invariants of a group, there is
  also the general theory of its metrical invariants. These are the
  systems of Lebesgue measure which do not undergo any change
  --
  interesting theory of group measure, due to Haar. 5 As we have
  seen, every group itself is a collection of objects which are per-
  --
  The most important application of the theory of the metrical
  invariants of a group of transformations is to show the justi-
  --
  known as the ergodic theory. The ordinary ergodic theorems
  start with an ensemble E, which we can take to be of measure 1,
  --
  Ergodic theory concerns itself with complex-­valued functions
  f(x) of the elements x of E. In all cases, f(x) is taken to be mea-
  --
  In other words, the whole theory of measure-­
  preserving
  transformations can be reduced to the theory of ergodic trans-
  formations.
  The whole of ergodic theory, let us remark in passing, may be
  applied to groups of transformations more general than those
  --
  depend on the application of three-­dimensional ergodic theory.
  Incidentally, a non-­ergodic group of translation transformations
  --
  ergodic theory is a considerably wider subject than we have indi-
  cated above. There are certain modern developments of ergodic

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Moreover the word Vedanta is usually identified with the strict Monism and the peculiar theory of Maya established by the lofty and ascetic intellect of Shankara. But it is the Upanishads themselves and not Shankara's writings, the text and not the commentary, that are the authoritative Scripture of the
  Vedantin. Shankara's, great and temporarily satisfying as it was, is still only one synthesis and interpretation of the Upanishads.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  enable the development of a provisional general theory of emotional regulation. Description of the role
  reaction to novelty or anomaly plays in human information processing is clearly central to such a theory. A
  compelling body of evidence suggests that our affective, cognitive and behavioral responses to the
  --
  immediately below all appear to share one feature in common (at least from the perspective of the theory
  outlined in this manuscript): they indicate the temporary of final impossibility of the implementation of one
  --
  they do not arise, spontaneously, from the void. Every complex psychological theory has a lengthy period
  of historical development development that might not be evidently linked to the final emergence of the
  --
  narratives cannot be demonstrated, without a theory of interpretation, and that theory may be merely
  reading in patterns, where none actually exist. The same objection can, of course, be applied and
  --
  explicit). Belief has to be grounded in faith, in the final analysis (as the criteria by which a moral theory
  might be evaluated have to be chosen, as well). There is no reason, however, why such faith cannot be
  --
  So: now we have the observation of commonality of structure, and a plausible theory to account for the
  presence of that commonality. Perhaps it would be reasonable, then, to describe the nature of the universal
  --
  description simple, as a good theory should be simple so that remembering the interpretive framework is
  much easier than remembering the stories themselves. Let us make it compelling, as well, from the
  --
  tool and as what might be described as a window into possibility. A good theory lets you use things
  things that once appeared useless for desirable ends. In consequence, such a theory has a general sense of
  excitement and hope about it. A good theory about the structure of myth should let you see how a story you
  couldnt even understand previously might shed new and useful light on the meaning of your life. Finally,
  --
  Nonetheless, understanding of the unknown which cannot, in theory, be represented is vital to
  continued survival. Desire to represent the unknown, to capture its essence, is in consequence potent:
  --
  the episodic world, perhaps, from the perspective of modern memory theory although representations
  apparently collectively apprehensible under certain peculiar circumstances [like those of the Virgin Mary,
  --
  empirical). Freud moved information about behavior from the implicit narrative to the explicit theory (or, at
  least, to the more explicit theory). Shakespeare performed a similar maneuver, like all story-tellers, at a
  more basic level he abstracted from what was still behavioral, from what had not even yet been

1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
  [4]: Aṇīyānsam aṇīyasām, 'the most atomic of the atomic;' alluding to the atomic theory of the Nyāya or logical school.
  [5]: Or Achyuta; a common name of Viṣṇu, from a, privative, and chyuta, fallen; according to our comment, 'he who does not perish with created things.' The Mahābhārata interprets it in one place to mean, 'he who is not distinct from final emancipation;' and in another to signify, 'exempt from decay'. A commentator on the Kāśikhaṇḍa of the Skānda Purāṇa explains it, 'he who never declines (or varies) from his own proper nature.'

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  upon it many attempts have been made to build the theory of a
  future life, because men like their lives so much that they
  --
  through the body. This is called the theory of reincarnation.
  We have seen that all of our knowledge, whether we call it
  --
  to the Sankhya theory, the highest manifestation of this
  nature, consisting of these three materials, is what they call
  --
  philosophical, and used scientific language. The very theory
  of God, taking it in its psychological significance, and apart

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  idea just as much or just as little mysticism as in the theory of
  instincts. Although this reproach of mysticism has frequently

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  Freud and his theory of the subconscious. Impressionism
  and the post-impressionist schools in painting destroyed

1.02 - The Necessity of Magick for All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It is then (you will say) impossible to "do wrong", since all phenomena are equally "Illusion" and the answer is always "Nothing." In theory one can hardly deny this proposition; but in practice how shall I put it? "The state of Illusion which for convenience I call my present consciousness is such that the course of action A is more natural to me that the course of action B?"
  Or: A is a shorter cut to Nothing; A is less likely to create internal conflict.

1.02 - The Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Bergson: "Our thought in its purely logical form is incapable of presenting the true nature of life" and the intellectual faculty is characterized by a" natural inability to comprehend life." Prof. Arthur S. Eddington has also observed that "the ultimate elements ill a theory of the world must be of a nature impossible to define in terms recognizable to the mind."
  A more recent statement by one who is considered an excellent exponent of modern scientific opinion is found in

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  And this occurred in the wake of Petrus Hispanus (PetrusLucitanus), the later Pope John XXI (d. 1277), who had authored the first comprehensive European textbook on psychology (De anima), introducing via Islam and Spain the Aristotelian theory of the soul. Shortly thereafter, Duns Scotus (d. 1308) freed theology from the hieratic rigors of scholasticism by teaching the primacy of volition and emotion. And the blindness of antiquity to time inherent in its unperspectival, psychically-stressed world (which amounted to a virtual timelessness) gave way to the visualization of and openness to time with a quantifiable, spatial character. This was exemplified by the erection of the first public clock in the courtyard of Westminister Palace in 1283,an event anticipated by Pope Sabinus, who in 604ordered the ringing of bells to announce the passing of the hours.
  We shall examine the question of time in detail later in our discussion; here we wish to point out that there is a forgotten but essential interconnection between time and the psyche. The closed horizons of antiquity's celestial cave-like vault express a soul not yet awakened to spatial time-consciousness and temporal quantification. The "heaven of the heart" mentioned by Origen was likewise a self-contained inner heaven first exteriorized into the heavenly landscapes of the frescoes by the brothers Ambrogio and Pietro Lorenzetti in the church of St. Francesco in Assisi (ca. 1327-28). One should note that these early renderings of landscape and sky, which include a realistic rather than symbolic astral-mythical moon, are not merely accidental pictures with nocturnal themes. In contrast to the earlier vaulted sky, the heaven of these frescoes is no longer an enclosure; it is now rendered from the vantage point of the artist and expresses the incipient perspectivity of a confrontation with space, rather than an unperspectival immersion or inherence in it. Man is henceforth not just in the world but begins to possess it; no longer possessed by heaven, he becomes a conscious possessor if not of the heavens, at least of the earth. This shift is, of course, a gain as well as a loss.
  --
  The early years of the Renaissance, which one might even characterize as being dramatic, are the source of further writings in the wake of Cennini's treatise. Of equally epochal importance are the three volumes of Leon Battista Alberti'sDellapittura of 1436,which, besides a theory of proportions and anatomy based anVitruvius, contain a first systematic attempt at a theory of perspectival construction (the chapter "Della prospettiva"). Earlier, Brunelleschi had achieved a perspectival construction in his dome for the cathedral of Florence, and Manetti justifiably calls him the "founder of perspectival drawing." But it was Alberti who first formulated an epistemological description of the new manner of depiction, stated, still in very general terms, in the words: "Accordingly, the painting is a slice through the visual pyramid corresponding to a particular space or interval with its Center and specific hues rendered an a given surface by lines and colors." What Vitruvius in his Architettura still designated as "scenografia" has become for Alberti a "prospettiva", a clearly depicted visual pyramid.
  Some dozen years later, the three Commentarii of Lorenzo Ghiberti also treat of this same perspective; but despite his attempt to remain within the tradition, his treatises describe in a novel way not only perspective but also anatomy and a theory of drawing (teorica del disegno). It is significant that he corrects his principal model, Vitruvius, by inserting a chapter an "perspective" where Vitruvius would have included a chapter an the "knowledge of rules," and consequently intentionally 'elevates perspectivity to a basic axiom of his time.
  There is yet another major artist of that age who continues the discussion of this subject in advance of the definitive statements of Leonardo. Toward the end of his life, Pierodella Francesca furnishes a penetrating theory of perspective compared to which Alberti's seems amateurish and empirical. In his three books De Perspectiva Pingendi based anEuclid, which were written in collaboration with Luca Pacioli, he defines for the first time costruzionepittorica as perspective. He had himself been successful in the practical application of perspective during the time ofFoquet, i.e., the latter half of the fifteenth century, though after the brothers van Eyck (to mention only the outstanding figures). This had facilitated the ultimate achievement of perspectivity, the "aerial perspective" of Leonardo's Last Supper.
  Before returning to Leonardo, we must mention two facts which demonstrate better than any description the extent of fascination with the problem of perspective during the later Part of the fifteenth century when perspective becomes virtually normative (as in Ghiberti's modification of Vitruvius). In his DivinaProporzione, Luca Pacioli - the learned mathematician, translator of Euclid, co-worker with Pierodella Francesca, and friend of Leonardo - celebrated perspective as the eighth art; and when Antonio del Pollaiuolo built a memorial to perspective on one of his papal tombs in St. Peters some ten years later (in the 1490s), he boldly added perspective as the eighth free art to the other seven.
  --
  Aretino's reproach, as well as Agrippa's more pointed remark, both of which characterize the unperspectival world and its mode of expression as "deformity" and "false vision", demonstrate clearly that space had already entered consciousness and become accepted at the outset of the sixteenth century. Having achieved and secured the awareness of space, man in the sixteenth century is overcome by a kind of intoxication with it. This perspectival intoxication with space is clearly evident, for example, in Altdorfer's interiors and in the many depictions of church interiors by the Netherlandic masters that have an almost jubilant expression. It is this jubilation that silences the voice of those who still attempted to preserve the old attitude toward the world. The silencing of objections was facilitated to a considerable degree by the fact that Petrarch's experience of landscape and space, as well as Leonardo's application and theory of perspective, had become common property and were evident in the increasing prevalence of landscape painting throughout Europe. We shall only mention a few of the great European masters who repeatedly took up the question of the perception and depiction of space in landscape: Altdorfer, van Goyen; Poussin, Claude Lorrain; Ruysdael, Magnasco; Watteau, Constable, Corot, Caspar David Friedrich; Millet, Courbert;Manet,Monet, Renoir, and finally, van Gogh and Rousseau.
  Space is the insistent concern of this era. In underscoring this assertion, we have relied only on the testimony of its most vivid manifestation, the discovery of perspective. We did, however, mention in passing that at the very moment when Leonardo discovers space and solves the problem of perspective, thereby creating the possibility for spatial objectification in painting, other events occur which parallel his discovery. Copernicus, for example, shatters the limits of the geocentric sky and discovers heliocentric space; Columbus goes beyond the encompassing Oceanos and discovers earth's space: Vesalius, the first major anatomist, bursts the confines of Galen's ancient doctrines of the human Body and discovers the body's space; Harvey destroys the precepts of Hippocrates' humoral medicine and reveals the circulatory system. And there is Kepler, who by demonstrating the elliptical orbit of the planets, overthrows antiquity's unperspectival world-image of circular and flat surfaces (a view still held by Copernicus) that dated back to Ptolemy's conception of the circular movement of the planets.

1.02 - The Vision of the Past, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  could be conceived of in theory as abrupdy stopping or
  beginning at a given moment, the real and total duration of

1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  subject class:Integral theory
  class:chapter

1.02 - Twenty-two Letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various

1.02 - What is Psycho therapy?, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  differentiation. The earlier suggestion theory, according to which
  symptoms had to be suppressed by counteraction, was superseded by the
  --
  profounder and more highly differentiated theory of neurotic disturbance.
  So long as treatment was restricted to suggestion, it could content itself
  with the merest skeleton of a theory. People thought it sufficient to regard
  neurotic symptoms as the fancies of an overwrought imagination, and
  --
  Under the influence of Breuer and Freud the so-called trauma theory
  of neuroses held the field for a long time. Doctors tried to make the patient
  --
  method. But even this comparatively simple method and its theory
  demanded an attitude of doctor to patient very different from the suggestion
  --
  doctor was qualitatively higher than in the case of suggestion, the theory
  was so elementary that there was always the possibility of a rather
  --
  could no longer be disguised that the trauma theory was a hasty
  generalization. Growing experience made it clear to every conscientious
  --
  any means for all. Freud himself soon stepped beyond the trauma theory
  and came out with his theory of repression. This theory is much more
  complicated, and the treatment became differentiated accordingly. It was
  --
  majority of neuroses are not traumatic at all. The theory of repression took
  far more account of the fact that typical neuroses are, properly speaking,
  --
  made unconscious. The task of the theory was to track down these
  tendencies in the patient. But since by definition they are unconscious, their
  --
  adherents, who, in most sectarian fashion, regard their sexual theory and
  their methodology as the sole means of grace. Adlers individual
  --
  in the theory and method of psychoanalysis; nevertheless it restricts its truth
  essentially to the sexual frame of reference and is blind to everything that is
  --
  These newer developments of theory have as their therapeutic aim not
  only the raising to consciousness of pathogenic contents and tendencies,

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  psychology was identified with some theory about the psyche.
  In academic circles, a drastic revolution in methodology, initi-
  --
  rience and not a philosophical theory. To the increasing ma-
  terialism of the late nineteenth century, however, it meant noth-
  --
  logical point of view has made much headway. theory still
  plays far too great a role, instead of being included in phenome-
  --
  beyond doubt, coupled his theory as a sine qua non with his
  1 [Originally published as "Ober den Archetypus mit besonderer Beriicksichtigung
  --
  atomic theory of Leucippus and Democritus was not based on
  any observations of atomic fission but on a "mythological" con-
  --
  heard, directly or indirectly, of the atomic theory of Democritus.
  But where did Democritus, or whoever first spoke of minimal
  --
  12 This standpoint derives from Kant's theory of knowledge and has nothing to
  do with materialism.
  --
  standingso plausible that it could even be turned into a theory
  of neurosis.
  --
  " in other words, to assimilate the painting to his theory. But did the other painters
  all have stepmo thers?! What prompted Freud to this violent interpretation was
  --
  (1957 edn.) proved true of the author himself. Similarly, the incest theory on
  68
  --
  psychological theory is forcibly applied, we have reason to suspect that an arche-
  typal fantasy-image is trying to distort reality, thus bearing out Freud's own idea
  --
  by means of the incest theory is about as useful as ladling water from one kettle
  into another kettle standing beside it, which is connected with the first by a pipe.

1.03 - Man - Slave or Free?, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  It is from these false and dangerous doctrines of materialism which tend to subvert mans future and hamper his evolution, that Yoga gives us a means of escape. It asserts on the contrary mans freedom from matter and gives him a means of asserting that freedom. The first great fundamental discovery of the Yogins was a means of analysing the experiences of the mind and the heart. By Yoga one can isolate mind, watch its workings as under a microscope, separate every minute function of the various parts of the antakaraa, the inner organ, every mental and moral faculty, test its isolated workings as well as its relations to other functions and faculties and trace backwards the operations of mind to subtler and ever subtler sources until just as material analysis arrives at a primal entity from which all proceeds, so Yoga analysis arrives at a primal spiritual entity from which all proceeds. It is also able to locate and distinguish the psychical centre to which all psychical phenomena gather and so to fix the roots of personality. In this analysis its first discovery is that mind can entirely isolate itself from external objects and work in itself and of itself. This does not, it is true, carry us very far because it may be that it is merely using the material already stored up by its past experiences. But the next discovery is that the farther it removes itself from objects, the more powerfully, surely, rapidly can the mind work with a swifter clarity, with a victorious and sovereign detachment. This is an experience which tends to contradict the scientific theory, that mind can withdraw the senses into itself and bring them to bear on a mass of phenomena of which it is quite unaware when it is occupied with external phenomena. Science will naturally challenge these as hallucinations. The answer is that these phenomena are related to each other by regular, simple and intelligible laws and form a world of their own independent of thought acting on the material world. Here too Science has this possible answer that this supposed world is merely an imaginative reflex in the brain of the material world and to any arguments drawn from the definiteness and unexpectedness of these subtle phenomena and their independence of our own will and imagination it can always oppose its theory of unconscious cerebration and, we suppose, unconscious imagination. The fourth discovery is that mind is not only independent of external matter, but its master; it can not only reject and control external stimuli, but can defy such apparently universal material laws as that of gravitation and ignore, put aside and make nought of what are called laws of nature and are really only the laws of material nature, inferior and subject to the psychical laws because matter is a product of mind and not mind a product of matter. This is the decisive discovery of Yoga, its final contradiction of materialism. It is followed by the crowning realisation that there is within us a source of immeasurable force, immeasurable intelligence, immeasurable joy far above the possibility of weakness, above the possibility of ignorance, above the possibility of grief which we can bring into touch with ourselves and, under arduous but not impossible conditions, habitually utilise or enjoy. This is what the Upanishads call the Brahman and the primal entity from which all things were born, in which they live and to which they return. This is God and communion with Him is the highest aim of Yogaa communion which works for knowledge, for work, for delight.
  ***

1.03 - Measure of time, Moments of Kashthas, etc., #Vishnu Purana, #Vyasa, #Hinduism
  [9]: In theory the Kalpas are infinite; as the Bhaviṣya: 'Excellent sages, thousands of millions of Kalpas have passed, and as many are to come.' In the Li
  ga Purāṇa, and others of the Saiva division, above thirty Kalpas are named, and some account given of several, but they are evidently sectarial embellishments. The only Kalpas usually specified are those which follow in the text: the one which was the last, or the Pādma, and the present p. 26 or Vārāha. The first is also commonly called the Brāhma; but the Bhāgavata distinguishes the Brāhma, considering it to be the first of Brahmā's life, whilst the Pādma was the last of the first Parārddha. The terms Manā, or great Kalpa, applied to the Padma, is attached to it only in a general sense; or, according to the commentator, because it comprises, as a minor Kalpa, that in which Brahmā was born from a lotus. Properly, a great Kalpa is not a day, but a life of Brahmā; as in the Brahma Vaivartta: 'Chronologers compute a Kalpa by the life of Brahmā. Minor Kalpas, as Samvartta and the rest, are numerous.' Minor Kalpas here denote every period of destruction, or those in which the Samvartta wind, or other destructive agents, operate. Several other computations of time are found in different Purāṇas, but it will be sufficient to notice one which occurs in the Hari Vaṃśa, as it is peculiar, and because it is not quite correctly given in M. Langlois' translation. It is the calculation of the Mānava time, or time of a Menu.

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: In Europe they have always tried for democracy. Real democracy has always failed, and failed because it is against human nature. There are certain men who are bound to govern. One must be prepared to face facts. Even in the democracies those men manage to rule, and one knows only too well the villagers do not. Only, those people govern in their name, and it sometimes makes them more free and reckless. In Russia one does not know the exact situation the attempt was for creating real rule of the people, i.e. of the village. You see in what it has ended? It has established again an oligarchy of the Lenin-party. One may even ask: What has Russia created? It has tried to destroy capital and thus tried to destroy and perhaps succeeded in destroying city life. It is trying mechanically to equalise men. But it is not a success. The Western social life rests on interests and rights. It depends upon the vitalistic existence of man which is largely governed by his rational mind helped by scientific inventions. Reason gives man the rigid methods of classification and mental construction and theory to justify his interests and rights, and science gives him the required efficiency, force and power. Thus he is sure of his goal. But one may say that, though organised and effective, European life is not organic. The view that it takes of man is a very imperfect view, and the ideal it sets before man an incomplete ideal. That is why you find there class-war and struggle for rights governed by the rational intellect. European life is very powerful because it can put the whole force of its life at once in operation by a coordination of all its members. In old times the ideal was different. They the ancients based their society on the structure of religion. I do not mean narrow religion but the highest law of our being. The whole social fabric was built up to fulfil that purpose. There was no talk in those days of individual liberty in the present sense of the term. But there was absolute communal liberty. Every community was completely free to develop its own Dharma, the law of its being. Even the selection of the line was a matter of free choice for the individual.
   I do not believe that because a man is governed by another man, or one class by another class, there is always oppression; for instance, the Brahmins never ruled but they were never oppressed by others, rather they oppressed other people. The government becomes useless and bad when one class or one nation keeps another down and governs it for its own benefit and does not allow the class or nation to follow its own Dharma.
  --
   Disciple: The idea seems to be to invert the freed tongue so as to close the passage of breathing. The two nostrils are called the Ida and Pingala currents of Prana. The third current is Sushumna on the crown of the head. When these two are stopped, by inverting the tongue and blocking the passage of breathing, then Sushumna begins to function. The theory is that Amrita, nectar, is dropping from the Sushumna even now but as the tongue does not taste it, man does not enjoy the nectar. There is also a tradition that in Khechari Mudra one is able to fly.
   Sri Aurobindo: It only gives a kind of trance and a consequent Ananda: I do not know what else it does.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
  When a man lacks discrimination, his will wanders in all directions, after innumerable aims. Those who lack discrimination may quote the letter of the scripture; but they are really denying its inner truth. They are full of worldly desires and hungry for the rewards of heaven. They use beautiful figures of speech; they teach elaborate rituals, which are supposed to obtain pleasure and power for those who practice them. But, actually, they understand nothing except the law of Karma that chains men to rebirth.
  --
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  For my part, I think the chief reason which prompted the invisible God to become visible in the flesh and to hold converse with men was to lead carnal men, who are only able to love carnally, to the healthful love of his flesh, and afterwards, little by little, to spiritual love.
  --
  Can the many fantastic and mutually incompatible theories of expiation and atonement, which have been grafted onto the Christian doctrine of divine incarnation, be regarded as indispensable elements in a sane theology? I find it difficult to imagine how anyone who has looked into a history of these notions, as expounded, for example, by the author of the Epistle to the Hebrews, by Athanasius and Augustine, by Anselm and Luther, by Calvin and Grotius, can plausibly answer this question in the affirmative. In the present context, it will be enough to call attention to one of the bitterest of all the bitter ironies of history. For the Christ of the Gospels, lawyers seemed further from the Kingdom of Heaven, more hopelessly impervious to Reality, than almost any other class of human beings except the rich. But Christian theology, especially that of the Western churches, was the product of minds imbued with Jewish and Roman legalism. In all too many instances the immediate insights of the Avatar and the theocentric saint were rationalized into a system, not by philosophers, but by speculative barristers and metaphysical jurists. Why should what Abbot John Chapman calls the problem of reconciling (not merely uniting) Mysticism and Christianity be so extremely difficult? Simply because so much Roman and Protestant thinking was done by those very lawyers whom Christ regarded as being peculiarly incapable of understanding the true Nature of Things. The Abbot (Chapman is apparently referring to Abbot Marmion) says St John of the Cross is like a sponge full of Christianity. You can squeeze it all out, and the full mystical theory (in other words, the pure Perennial Philosophy) remains. Consequently for fifteen years or so I hated St John of the Cross and called him a Buddhist. I loved St Teresa and read her over and over again. She is first a Christian, only secondarily a mystic. Then I found I had wasted fifteen years, so far as prayer was concerned.
  Now see the meaning of these two sayings of Christs. The one, No man cometh unto the Father but by me, that is through my life. The other saying, No man cometh unto me except the Father draw him; that is, he does not take my life upon him and follow after me, except he is moved and drawn of my Father, that is, of the Simple and Perfect Good, of which St. Paul saith, When that which is perfect is come, that which is in part shall be done away.

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  Nowhere is the theory of sympathetic magic more systematically
  carried into practice for the maintenance of the food supply than in
  --
  applications of that general theory. Thus, among the Esquimaux boys
  are forbidden to play cat's cradle, because if they did so their
  --
  Thus on the theory of homoeopathic magic a person can influence
  vegetation either for good or for evil according to the good or the
  --
  necessarily the only one) for the theory and practice of the
  external soul. The consideration of that subject is reserved for a

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  All these tendencies, though in a crude, initial and ill-developed form, are manifest now in the world and are growing from day to day with a significant rapidity. And their emergence and greater dominance means the transition from the ratio-nalistic and utilitarian period of human development which individualism has created to a greater subjective age of society. The change began by a rapid turning of the current of thought into large and profound movements contradictory of the old intellectual standards, a swift breaking of the old tables. The materialism of the nineteenth century gave place first to a novel and profound vitalism which has taken various forms from Nietzsches theory of the Will to be and Will to Power as the root and law of life to the new pluralistic and pragmatic philosophy which is pluralistic because it has its eye fixed on life rather than on the soul and pragmatic because it seeks to interpret being in the terms of force and action rather than of light and knowledge. These tendencies of thought, which had until yesterday a profound influence on the life and thought of Europe prior to the outbreak of the great War, especially in France and Germany, were not a mere superficial recoil from intellectualism to life and action,although in their application by lesser minds they often assumed that aspect; they were an attempt to read profoundly and live by the Life-Soul of the universe and tended to be deeply psychological and subjective in their method. From behind them, arising in the void created by the discrediting of the old rationalistic intellectualism, there had begun to arise a new Intuitionalism, not yet clearly aware of its own drive and nature, which seeks through the forms and powers of Life for that which is behind Life and sometimes even lays as yet uncertain hands on the sealed doors of the Spirit.
  The art, music and literature of the world, always a sure index of the vital tendencies of the age, have also undergone a profound revolution in the direction of an ever-deepening sub jectivism. The great objective art and literature of the past no longer commands the mind of the new age. The first tendency was, as in thought so in literature, an increasing psychological vitalism which sought to represent penetratingly the most subtle psychological impulses and tendencies of man as they started to the surface in his emotional, aesthetic and vitalistic cravings and activities. Composed with great skill and subtlety but without any real insight into the law of mans being, these creations seldom got behind the reverse side of our surface emotions, sensations and actions which they minutely analysed in their details but without any wide or profound light of knowledge; they were perhaps more immediately interesting but ordinarily inferior as art to the old literature which at least seized firmly and with a large and powerful mastery on its province. Often they described the malady of Life rather than its health and power, or the riot and revolt of its cravings, vehement and therefore impotent and unsatisfied, rather than its dynamis of self-expression and self-possession. But to this movement which reached its highest creative power in Russia, there succeeded a turn towards a more truly psychological art, music and literature, mental, intuitional, psychic rather than vitalistic, departing in fact from a superficial vitalism as much as its predecessors departed from the objective mind of the past. This new movement aimed like the new philo sophic Intuitionalism at a real rending of the veil, the seizure by the human mind of that which does not overtly express itself, the touch and penetration into the hidden soul of things. Much of it was still infirm, unsubstantial in its grasp on what it pursued, rudimentary in its forms, but it initiated a decisive departure of the human mind from its old moorings and pointed the direction in which it is being piloted on a momentous voyage of discovery, the discovery of a new world within which must eventually bring about the creation of a new world without in life and society. Art and literature seem definitely to have taken a turn towards a subjective search into what may be called the hidden inside of things and away from the rational and objective canon or motive.

1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  subject class:Integral theory
  class:chapter

1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  and fruitfulness. For our minds, the more order a theory
  imposes on our vision of the world, and, at the same time,
  --
  struction, the more certain that theory is. (True theory =
  the most profitable.)

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Doctrine , the interesting theory that within the apes are imprisoned the human souls of a solar-mercurial nature, souls almost of the status of Godhead, called Manasaputras,
  " Mind-born sons of Brahma " ; which may explain why the Hindu gods of Mind and Intelligence are represented by so, apparently, an unintelligent beast as the anthropoid.

1.03 - The three first elements, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contri bution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.

1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  of other receptors must be considered by employing a theory
  very similar to the one just developed. In general, the efficient94
  --
  Bell Telephone Laboratories, and the relevant general theory has
  been presented in a very satisfactory form by Dr. C. Shannon of
  --
  a state of thermal agitation. The theory has been developed by
  many writers, among them Einstein, Smoluchowski, Perrin, and
  --
  from this approach to the theory of time series: the necessity
  which we are under of knowing ξ(t, γ) as well as the time series
  --
  The theory to be developed here has already been sketched by
  the author.
  --
  sion of information in non-­linear situations, and the theory of
  the dense gas and turbulence. Among these problems are per-
  --
  The theory of messages depending linearly on the Brownian
  motion has many important variants. The key formulae are Eqs.
  --
  of variants of this theory. First: the theory gives us the best pos-
  sible design of predictors and of wave filters in the case in which
  --
  multidimensional theory have been solved, at least in part, by
  Krein and the author.Time Series, Information, and Communication
  --
  The multidimensional theory represents a complication of
  the one already given. There is another closely related theory
  which is a simplification of it. This is the theory of prediction,
  filtering, and amount of information in discrete time series.
  --
  The theory of discrete time series is simpler in many respects
  than the theory of the continuous series. It is much easier, for
  instance, to make them depend on a sequence of independent
  --
  ory beyond this point, as a practical statistical theory, involves
  an extension of existing methods of sampling. The author and
  --
  or of those terminological tricks in the theory of likelihood, 6 on
  the other, which seem to avoid the necessity for the use of Bayes'
  --
  the invasion of modern physics by the theory of time series. In126
  Chapter III
  --
  the complete Gibbsian theory, it is still true that with a perfect
  determination of the multiple time series of the whole uni-
  --
  the theory of the amount of information which we have here
  developed is applicable, and consequently the theory of entropy.
  Since, however, we now are dealing with time series with the
  --
  no single particle in quantum theory has a perfectly sharp indi-
  viduality, it is not possible in such a case to say, with more than

1.04 - A Leader, #Words Of Long Ago, #The Mother, #Integral Yoga
  From Kiev to see us! This was something indeed. We were surprised. He thought our silence indicated doubt, and after some hesitation he added in a lower tone, Yes, in Kiev there is a group of students who are deeply interested in great philosophical ideas. Your books have fallen into our hands, and we were happy to find at last a synthetical teaching which does not limit itself to theory, but encourages action. So my comrades, my friends, told me, Go and seek their advice on what is preoccupying us. And I have come.
  It was clearly expressed, in correct if not elegant language, and we immediately knew that if, perhaps out of caution, he was withholding something from us, what he was telling us at least was the truth.

1.04 - Feedback and Oscillation, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  the input. We wish to give a precise theory of the performance
  of such a piece of apparatus, and, in particular, of its defective
  --
  theories of the organ pipe-­a cruder linear theory, and a more
  precise non-­linear theory. In the first, the organ pipe is treated
  as a conservative system. No question is asked about how the
  --
  indeterminate. In the second theory, the oscillation of the organ
  pipe is considered as dissipating energy, and this energy is con-
  --
  this way are said to be perturbed secularly, and the theory of
  secularly perturbed systems plays a most important role in gravi-
  --
  not hard to sketch out the form such a theory should take, espe-
  cially when we are looking only for periodic solutions. In this
  --
  a very complicated theory, and a theory as yet imperfectly stud-
  ied. The whole field is undergoing a very rapid development. It
  --
  subject than a compendious treatise, and the theory of homeo-
  static processes involves rather too detailed a knowledge of gen-

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That Nirvana and Samsara are one is a fact about the nature of the universe; but it is a fact which cannot be fully realized or directly experienced, except by souls far advanced in spirituality. For ordinary, nice, unregenerate people to accept this truth by hearsay, and to act upon it in practice, is merely to court disaster. All the dismal story of antinomianism is there to warn us of what happens when men and women make practical applications of a merely intellectual and unrealized theory that all is God and God is all. And hardly less depressing than the spectacle of antinomianism is that of the earnestly respectable well-rounded life of good citizens who do their best to live sacramentally, but dont in fact have any direct acquaintance with that for which the sacramental activity really stands. Dr. Oman, in his The Natural and the Supernatural, writes at length on the theme that reconciliation to the evanescent is revelation of the eternal; and in a recent volume, Science, Religion and the Future, Canon Raven applauds Dr. Oman for having stated the principles of a theology, in which there could be no ultimate antithesis between nature and grace, science and religion, in which, indeed, the worlds of the scientist and the theologian are seen to be one and the same. All this is in full accord with Taoism and Zen Buddhism and with such Christian teachings as St. Augustines Ama et fac quod vis and Father Lallemants advice to theocentric contemplatives to go out and act in the world, since their actions are the only ones capable of doing any real good to the world. But what neither Dr. Oman nor Canon Raven makes sufficiently clear is that nature and grace, Samsara and Nirvana, perpetual perishing and eternity, are really and experientially one only to persons who have fulfilled certain conditions. Fac quod vis in the temporal world but only when you have learnt the infinitely difficult art of loving God with all your mind and heart and your neighbor as yourself. If you havent learnt this lesson, you will either be an antinomian eccentric or criminal or else a respectable well-rounded-lifer, who has left himself no time to understand either nature or grace. The Gospels are perfectly clear about the process by which, and by which alone, a man may gain the right to live in the world as though he were at home in it: he must make a total denial of selfhood, submit to a complete and absolute mortification. At one period of his career, Jesus himself seems to have undertaken austerities, not merely of the mind, but of the body. There is the record of his forty days fast and his statement, evidently drawn from personal experience, that some demons cannot be cast out except by those who have fasted much as well as prayed. (The Cur dArs, whose knowledge of miracles and corporal penance was based on personal experience, insists on the close correlation between severe bodily austerities and the power to get petitionary prayer answered in ways that are sometimes supernormal.) The Pharisees reproached Jesus because he came eating and drinking, and associated with publicans and sinners; they ignored, or were unaware of, the fact that this apparently worldly prophet had at one time rivalled the physical austerities of John the Baptist and was practising the spiritual mortifications which he consistently preached. The pattern of Jesus life is essentially similar to that of the ideal sage, whose career is traced in the Oxherding Pictures, so popular among Zen Buddhists. The wild ox, symbolizing the unregenerate self, is caught, made to change its direction, then tamed and gradually transformed from black to white. Regeneration goes so far that for a time the ox is completely lost, so that nothing remains to be pictured but the full-orbed moon, symbolizing Mind, Suchness, the Ground. But this is not the final stage. In the end, the herdsman comes back to the world of men, riding on the back of his ox. Because he now loves, loves to the extent of being identified with the divine object of his love, he can do what he likes; for what he likes is what the Nature of Things likes. He is found in company with wine-bibbers and butchers; he and they are all converted into Buddhas. For him, there is complete reconciliation to the evanescent and, through that reconciliation, revelation of the eternal. But for nice ordinary unregenerate people the only reconciliation to the evanescent is that of indulged passions, of distractions submitted to and enjoyed. To tell such persons that evanescence and eternity are the same, and not immediately to qualify the statement, is positively fatalfor, in practice, they are not the same except to the saint; and there is no record that anybody ever came to sanctity, who did not, at the outset of his or her career, behave as if evanescence and eternity, nature and grace, were profoundly different and in many respects incompatible. As always, the path of spirituality is a knife-edge between abysses. On one side is the danger of mere rejection and escape, on the other the danger of mere acceptance and the enjoyment of things which should only be used as instruments or symbols. The versified caption which accompanies the last of the Oxherding Pictures runs as follows.
  Even beyond the ultimate limits there extends a passageway,

1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  no, without getting out? The theory is perfectly correct. If it is
  possible that we live after death, and make other bodies, why
  --
  understood in the light of modern research. And yet the theory
  of the Yogis is a better explanation. The two causes of
  --
  the result of this theory is to furnish every oppressor with an
  argument to calm the qualms of conscience, and men are not
  --
  The theory of Karma is that we suffer for our good or bad
  deeds, and the whole scope of philosophy is to approach the
  --
  The whole gist of this theory is that the universe is both
  mental and material. And both the mental and material worlds

1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
  recognition of the similarity or contiguity of ideas; and a theory
  which assumes that the course of nature is determined by conscious
  --
  of devising a theory of this latter sort must be reserved for human
  reason. Thus, if magic be deduced immediately from elementary
  --
  truer theory of nature and a more fruitful method of turning her
  resources to account. The shrewder intelligences must in time have

1.04 - SOME REFLECTIONS ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  dweller with the world of today. Setting all theory aside there can
  be no question but that, within this period of thirty thousand years,
  --
  chance (disaster or disease) which might in theory put an end to our
  evolutionary progress: but the fact remains that for 300 million
  --
  portance of the facts that it explains, the theory of Noogenesis is
  still far from having established itself as a stronghold in the scien-

1.04 - The 33 seven double letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various

1.04 - The Aims of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  independently of Freuds theory, has made itself felt in other places, in
  other circumstances, in other minds, and in other forms. I should call it amanifestation of the collective psyche. Let me remind you here of the
  --
  large can best be described and explained by the one theory, and some by
  the other.
  --
  along for quite a time with an inadequate theory, but not with inadequate
  therapeutic methods. In my psycho therapeutic practice of nearly thirty
  --
  modifications of theory which are often applied quite unconsciously by the
  doctor himself, although in principle they may not accord at all with his
  --
  other, and that is better than nothing. I have no theory about dreams, I do
  not know how dreams arise. And I am not at all sure that my way of
  --
  I have purposely avoided loading my lecture with theory, hence much
  must remain obscure and unexplained. But, in order to make the pictures

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  formulated) theory of what should be, and derivation of procedural, episodic or semantic representations
  thereof. This is knowledge, as well and appears, in the light of careful analysis, no more arbitrary than
  --
  cosmos itself. The modern materialist would consider such a theory arrogant and presumptious, to say the
  least. Nonetheless, the great societies of East and West are predicated precisely upon such a viewpoint

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  even in mythology" (Three Essays on the theory of Sexuality, p. 155). The
  name Oedipus, it should be noted, means "the swollen footed."

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The beliefs and conclusions of today are, in these rapid and unsettled times, seldom the beliefs and conclusions of tomorrow. In religion, in thought, in science, in literature we march daily over the bodies of dead theories to enthrone fresh syntheses and worship new illuminations. The realms of scholarship are hardly more quiet and secure than these troubled kingdoms; and in that realm nowhere is the soil so boggy, nowhere does scholastic ingenuity disport itself with such light fantastic footsteps over such a quaking morass of hardy conjecture and hasty generalisation as in the Sanscrit scholarship of the last century. But the Vedic question at least seemed to have been settled. It was agreedfirmly enough, it seemed that the Vedas were the sacred chants of a rude, primitive race of agriculturists sacrificing to very material gods for very material benefits with an elaborate but wholly meaningless & arbitrary ritual; the gods themselves were merely poetical personifications of cloud & rain & wind, lightning & dawn and the sky & fire to which the semi-savage Vedic mind attributed by crude personal analogy a personality and a presiding form, the Rishis were sacrificing priests of an invading Aryan race dwelling on the banks of the Panjab rivers, men without deep philosophical or exalted moral ideas, a race of frank cheerful Pagans seeking the good things of life, afraid of drought & night & various kinds of devils, sacrificing persistently & drinking vigorously, fighting the black Dravidians whom they called the Dasyus or robbers,crude prototypes these of Homeric Greek and Scandinavian Viking.All this with many details of the early civilisation were supposed to be supplied by a philological and therefore scientificexamination of the ancient text yielding as certain results as the interpretation of Egyptian hieroglyph and Persian inscription. If there are hymns of a high moral fervour, of a remarkable philosophical depth & elevation, these are later compositions of a more sophisticated age. In the earlier hymns, the vocabulary, archaic and almost unintelligible, allows an adroit & industrious scholarship waving in its hand the magic wand of philology to conjure into it whatever meaning may be most suitable to modern beliefs or preferable to the European temperament. As for Vedanta, it can be no clue to the meaning of the mantras, because the Upanishads represent a spiritual revolt against Vedic naturalism & ceremonialism and not, as has been vainly imagined for some thousands of years, the fulfilment of Vedic truth. Since then, some of these positions have been severely shaken. European Science has rudely scouted the claims of Comparative Philology to rank as a Science; European Ethnology has dismissed the Aryo-Dravidian theory of the philologist & tends to see in the Indian people a single homogeneous race; it has been trenchantly suggested and plausibly upheld that the Vedas themselves offer no evidence that the Indian races were ever outside India but even prove the contraryan advance from the south and not from the north. These theories have not only been suggested & widely approved but are gaining upon the general mind. Alone in all this overthrow the European account of Vedic religion & Vedic civilisation remains as yet intact & unchallenged by any serious questioning. Even in the minds of the Indian people, with their ancient reverence for Veda, the Europeans have effected an entire divorce between Veda & Vedanta. The consistent religious development of India has been theosophic, mystical, Vedantic. Its beginnings are now supposed to have been naturalistic, materialistic, Pagan, almost Graeco-Roman. No satisfactory explanation has been given of this strange transformation in the soul of a people, and it is not surprising that theories should have been started attri buting to Vedanta & Brahmavada a Dravidian origin. Brahmavada was, some have confidently asserted, part of the intellectual property taken over by the Aryan conquerors from the more civilised races they dispossessed. The next step in this scholars progress might well be some counterpart of Sergis Mediterranean theory,an original dark, pacific, philosophic & civilised race overwhelmed by a fairskinned & warlike horde of Aryan savages.
  The object of this book is to suggest a prior possibility,that the whole European theory may be from beginning to end a prodigious error. The confident presumption that religion started in fairly recent times with the terrors of the savage, passed through stages of Animism & Nature worship & resulted variously in Paganism, monotheism or the Vedanta has stood in the way of any extension of scepticism to this province of Vedic enquiry. I dispute the presumption and deny the conclusions drawn from it. Before I admit it, I must be satisfied that a system of pure Nature worship ever existed. I cannot accept as evidence Sun & Star myth theories which, as a play of ingenious scholastic fancy, may attract the imagination, but are too haphazard, too easily self-contented, too ill-combined & inconsequent to satisfy the scientific reason. No other religion of which there is any undisputed record or sure observation, can be defined as a system of pure Nature worship. Even the savage-races have had the conception of gods & spirits who are other than personified natural phenomena. At the lowest they have Animism & the worship of spirits, ghosts & devils. Ancestor-worship & the cult of snake & four-footed animal seem to have been quite as old as any Nature-gods with whom research has made us acquainted. In all probability the Python was worshipped long before Apollo. It is therefore evident that even in the lowest religious strata the impulse to personify Nature-phenomena is not the ruling cult-idea of humanity. It is exceedingly unlikely that at any time this element should have so far prevailed as to cast out all the others so as to create a type of cult confined within a pure & rigid naturalism. Man has always seen in the universe the replica of himself. Unless therefore the Vedic Rishis had no thought of their subjective being, no perception of intellectual and moral forces within themselves, it is a psychological impossibility that they should have detected divine forces behind the objective world but none behind the subjective.
  These are negative and a priori considerations, but they are supported by more positive indications. The other Aryan religions which are most akin in conception to the Vedic and seem originally to have used the same names for their deities, present themselves to us even at their earliest vaguely historic stage as moralised religions. Their gods had not only distinct moral attri butes, but represented moral & subjective functions. Apollo is not only the god of the sun or of pestilencein Homer indeed Haelios (Saurya) & not Apollo is the Sun God but the divine master of prophecy and poetry; Athene has lost any naturalistic significance she may ever have had and is a pure moral force, the goddess of strong intelligence, force guided by brain; Ares is the lord of battles, not a storm wind; Artemis, if she is the Moon, is also goddess of the free hunting life and of virginity; Aphrodite is only the goddess of Love & Beauty There is therefore a strong moral element in the cult & there are clear subjective notions attached to the divine personalities. But this is not all. There was not only a moral element in the Greek religion as known & practised by the layman, there was also a mystic element and an esoteric belief & practice practised by the initiated. The mysteries of Eleusis, the Thracian rites connected with the name of Orpheus, the Phrygian worship of Cybele, even the Bacchic rites rested on a mystic symbolism which gave a deep internal meaning to the exterior circumstances of creed & cult. Nor was this a modern excrescence; for its origins were lost to the Greeks in a legendary antiquity. Indeed, if we took the trouble to understand alien & primitive mentalities instead of judging & interpreting them by our own standards, I think we should find an element of mysticism even in savage rites & beliefs. The question at any rate may fairly be put, Were the Vedic Rishis, thinkers of a race which has shown itself otherwise the greatest & earliest mystics & moralisers in historical times, the most obstinately spiritual, theosophic & metaphysical of nations, so far behind the Orphic & Homeric Greeks as to be wholly Pagan & naturalistic in their creed, or was their religion too moralised & subjective, were their ceremonies too supported by an esoteric symbolism?
  --
  The present essays are merely intended to raise the subject, not to exhaust it, to offer suggestions, not to establish them. The theory of Vedic religion which I shall suggest in these pages, can only be substantiated if it is supported by a clear, full, simple, natural and harmonious rendering of the Veda standing on a sound philological basis, perfectly consistent in itself and proved in hymn after hymn without any hiatus or fatal objection. Such a substantiation I shall one day place before the public. The problem of Vedic interpretation depends, in my view, on three different tests, philological, historic and psychological. If the results of these three coincide, then only can we be sure that we have understood the Veda. But to erect this Delphic tripod of interpretation is no facile undertaking. It is easy to misuse philology. I hold no philology to be sound & valid which has only discovered one or two byelaws of sound modification and for the rest depends upon imagination & licentious conjecture,identifies for instance ethos with swadha, derives uloka from urvaloka or prachetasa from prachi and on the other [hand] ignores the numerous but definitely ascertainable caprices of Pracritic detrition between the European & Sanscrit tongues or considers a number of word-identities sufficient to justify inclusion in a single group of languages. By a scientific philology I mean a science which can trace the origins, growth & structure of the Sanscrit language, discover its primary, secondary & tertiary forms & the laws by which they develop from each other, trace intelligently the descent of every meaning of a word in Sanscrit from its original root sense, account for all similarities & identities of sense, discover the reason of unexpected divergences, trace the deviations which separated Greek & Latin from the Indian dialect, discover & define the connection of all three with the Dravidian forms of speech. Such a system of comparative philology could alone deserve to stand as a science side by side with the physical sciences and claim to speak with authority on the significance of doubtful words in the Vedic vocabulary. The development of such a science must always be a work of time & gigantic labour.
  But even such a science, when completed, could not, owing to the paucity of our records be, by itself, a perfect guide. It would be necessary to discover, fix & take always into account the actual ideas, experiences and thought-atmosphere of the Vedic Rishis; for it is these things that give colour to the words of men and determine their use. The European translations represent the Vedic Rishis as cheerful semi-savages full of material ideas & longings, ceremonialists, naturalistic Pagans, poets endowed with an often gorgeous but always incoherent imagination, a rambling style and an inability either to think in connected fashion or to link their verses by that natural logic which all except children and the most rudimentary intellects observe. In the light of this conception they interpret Vedic words & evolve a meaning out of the verses. Sayana and the Indian scholars perceive in the Vedic Rishis ceremonialists & Puranists like themselves with an occasional scholastic & Vedantic bent; they interpret Vedic words and Vedic mantras accordingly. Wherever they can get words to mean priest, prayer, sacrifice, speech, rice, butter, milk, etc, they do so redundantly and decisively. It would be at least interesting to test the results of another hypothesis,that the Vedic thinkers were clear-thinking men with at least as clear an expression as ordinary poets have and at least as high ideas and as connected and logical a way of expressing themselvesallowing for the succinctness of poetical formsas is found in other religious poetry, say the Psalms or the Book of Job or St Pauls Epistles. But there is a better psychological test than any mere hypothesis. If it be found, as I hold it will be found, that a scientific & rational philological dealing with the text reveals to us poems not of mere ritual or Nature worship, but hymns full of psychological & philosophical religion expressed in relation to fixed practices & symbolic ceremonies, if we find that the common & persistent words of Veda, words such as vaja, vani, tuvi, ritam, radhas, rati, raya, rayi, uti, vahni etc,an almost endless list,are used so persistently because they expressed shades of meaning & fine psychological distinctions of great practical importance to the Vedic religion, that the Vedic gods were intelligently worshipped & the hymns intelligently constructed to express not incoherent poetical ideas but well-connected spiritual experiences,then the interpreter of Veda may test his rendering by repeating the Vedic experiences through Yoga & by testing & confirming them as a scientist tests and confirms the results of his predecessors. He may discover whether there are the same shades & distinctions, the same connections in his own psychological & spiritual experiences. If there are, he will have the psychological confirmation of his philological results.
  --
  But all this triple labour is a work of great responsibility, minute research and an immense & meticulous industry. Meanwhile I hold myself justified in opening the way by a purely hypothetical entrance into the subject, suggesting possibilities for the present rather than seeking to enforce a settled opinion. There is a possible theory that may be proposed, certain provisional details of it that may be formulated. A few initial stones may be laid down to help in crossing by a convenient ford this great stream of the Veda.
  The statement of a few principal details of the Vedic system according to the theory I wish to suggest, a simple enumeration without comments, may help the reader to find his way through the following pages.
  (1) Vedic religion is based on an elaborate psychology & cosmology of which the keyword is the great Vedic formula OM, Bhur Bhuvah Swah; the three vyahritis and the Pranava. The three Vyahritis are the three lower principles ofMatter, Life & Mind, Annam, Prana & Manas of the Vedanta. OM is Brahman or Sacchidananda of whom these three are the expressions in the phenomenal world. OM & the vyahritis are connected by an intermediate principle, Mahas, Vijnanam of the Vedanta, ideal Truth which has arranged the lower worlds & on which amidst all their confusions they rest.
  --
  Indra and Varuna are called to give victory, because both of them are samrat. The words samrat & swarat have in Veda an ascertained philosophical sense.One is swarat when, having self-mastery & self-knowledge, & being king over his whole system, physical, vital, mental & spiritual, free in his being, [one] is able to guide entirely the harmonious action of that being. Swarajya is spiritual Freedom. One is Samrat when one is master of the laws of being, ritam, rituh, vratani, and can therefore control all forces & creatures. Samrajya is divine Rule resembling the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of mens actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and Varuna of great importance for our purpose. The Rishi wishes, by their protection, to rise to the height of the inner Energies (yuvaku shachinam) and have the full vigour of right thoughts (yuvaku sumatinam) because they give then that fullness of inner plenty (vajadavnam) which is the first condition of enduring calm & perfection & then he says, Indrah sahasradavnam, Varunah shansyanam kratur bhavati ukthyah. Indra is the master-strength, desirable indeed, (ukthya, an object of prayer, of longing and aspiration) of one class of those boons (vara, varyani) for which the Rishis praise him, Varuna is the master-strength, equally desirable, of another class of these Vedic blessings. Those which Indra brings, give force, sahasram, the forceful being that is strong to endure & strong to overcome; those that attend the grace of Varuna are of a loftier & more ample description, they are shansya. The word shansa is frequently used; it is one of the fixed terms of Veda. Shall we translate it praise, the sense most suitable to the ritual explanation, the sense which the finally dominant ritualistic school gave to so many of the fixed terms of Veda? In that case Varuna must be urushansa, because he is widely praised, Agni narashansa because he is strongly praised or praised by men,ought not a wicked or cruel man to be nrishansa because he is praised by men?the Rishis call repeatedly on the gods to protect their praise, & Varuna here must be master of things that are praiseworthy. But these renderings can only be accepted, if we consent to the theory of the Rishis as semi-savage poets, feeble of brain, vague in speech, pointless in their style, using language for barbaric ornament rather than to express ideas. Here for instance there is a very powerful indicated contrast, indicated by the grammatical structure, the order & the rhythm, by the singular kratur bhavati, by the separation of Indra & Varuna who have hitherto been coupled, by the assignment of each governing nominative to its governed genitive and a careful balanced order of words, first giving the master Indra then his province sahasradavnam, exactly balancing them in the second half of the first line the master Varuna & then his province shansyanam, and the contrast thus pointed, in the closing pada of the Gayatri all the words that in their application are common at once to all these four separated & contrasted words in the first line. Here is no careless writer, but a style careful, full of economy, reserve, point, force, and the thought must surely correspond. But what is the contrast forced on us with such a marshalling of the stylists resources? That Indras boons are force-giving, Varunas praiseworthy, excellent, auspicious, what you will? There is not only a pointless contrast, but no contrast at all. No, shansa & shansya must be important, definite, pregnant Vedic terms expressing some prominent idea of the Vedic system. I shall show elsewhere that shansa is in its essential meaning self-expression, the bringing out of our sat or being that which is latent in it and manifesting it in our nature, in speech, in our general impulse & action. It has the connotation of self-expression, aspiration, temperament, expression of our ideas in speech; then divulgation, publication, praiseor in another direction, cursing. Varuna is urushansa because he is the master of wide self-expression, wide aspirations, a wide, calm & spacious temperament, Agni narashansa because he is master of strong self-expression, strong aspirations, a prevailing, forceful & masterful temperament;nrishansa had originally the same sense, but was afterwards diverted to express the fault to which such a temper is prone,tyranny, wrath & cruelty; the Rishis call to the gods to protect their shansa, that which by their yoga & yajna they have been able to bring out in themselves of being, faculty, power, joy,their self-expression. Similarly, shansya here means all that belongs to self-expression, all that is wide, noble, ample in the growth of a soul. It will follow from this rendering that Indra is a god of force, Varuna rather a god of being and as it appears from other epithets, of being when it is calm, noble, wide, self-knowing, self-mastering, moving freely in harmony with the Law of things because it is aware of that Law and accepts it. In that acceptance is his mighty strength; therefore is he even more than the gods of force the king, the giver of internal & external victory, rule, empire, samrajya to his votaries. This is Varuna.
  We see the results & the conditions of the action ofVaruna in the four remaining verses. By their protection we have safety from attack, sanema, safety for our shansa, our rayah, our radhas, by the force of Indra, by the protecting greatness of Varuna against which passion & disturbance cast themselves in vain, only to be destroyed. This safety & this settled ananda or delight, we use for deep meditation, ni dhimahi, we go deep into ourselves and the object we have in view in our meditation is prarechanam, the Greek katharsis, the cleansing of the system mental, bodily, vital, of all that is impure, defective, disturbing, inharmonious. Syad uta prarechanam! In this work of purification we are sure to be obstructed by the powers that oppose all healthful change; but Indra & Varuna are to give us victory, jigyushas kritam. The final result of the successful purification is described in the eighth sloka. The powers of the understanding, its various faculties & movements, dhiyah, delivered from self-will & rebellion, become obedient to Indra & Varuna; obedient to Varuna, they move according to the truth & law, the ritam; obedient to Indra they fulfil with that passivity in activity, which we seek by Yoga, all the works to which mental force can apply itself when it is in harmony with Varuna & the ritam. The result is sharma, peace. Nothing is more remarkable in the Veda than the exactness with which hymn after hymn describes with a marvellous simplicity & lucidity the physical & psychological processes through which Indian Yoga proceeds. The process, the progression, the successive movements of the soul here described are exactly what the Yogin experiences today so many thousands of years after the Veda was revealed. No wonder, it is regarded as eternal truth, not the expression of any particular mind, not paurusheya but impersonal, divine & revealed.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Serpent and the Lion are of particular importance in the study of alchemical literature. In modern psycho-analytic theory, the Serpent is lucidly recognized as a symbol both of the phallus and the abstract concept of Wisdom.
   i-Y

1.04 - Wherefore of World?, #unset, #Arthur C Clarke, #Fiction
  According as we adopt the mechanical or the psychological standpoint in regard to the universe, our hypotheses touching the wherefore of the world become the theory of a conscient or of an inconscient necessity, of a fortuitous accident or of an arbitrary act; and this arbitrary act proceeding from a pure freedom of will may in its turn be differently interpreted according to the motives we attribute to it,thought of transcendental love or thought of transcendental egoism.
  But if we look more closely at these opposite ideas of a mechanism or of a psychological working, we shall see that they are only a double device which the mind adopts to interpret the riddle and veil its own ignorance. For each of the two theses seems to deny what the other affirms and, nevertheless, they only reveal severally, without knowing it, two aspects of one reality.

1.04 - Yoga and Human Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The whole burden of our human progress has been an attempt to escape from the bondage to the body and the vital impulses. According to the scientific theory, the human being began as the animal, developed through the savage and consummated in the modern civilised man. The Indian theory is different. God created the world by developing the many out of the One and the material out of the spiritual. From the beginning, the objects which compose the physical world were arranged by Him in their causes, developed under the law of their being in the subtle or psychical world and then manifested in the gross or material world. From kraa to skma, from skma to sthla, and back again, that is the formula. Once manifested in matter the world proceeds by laws which do not change, from age to age, by a regular succession, until it is all withdrawn back again into the source from which it came. The material goes back into the psychical and the psychical is involved in its cause or seed. It is again put out when the period of expansion recurs and runs its course on similar lines but with different details till the period of contraction is due. Hinduism regards the world as a recurrent series of phenomena of which the terms vary but the general formula abides the same. The theory is only acceptable if we recognise the truth of the conception formulated in the Vishnu Purana of the world as vijna-vijmbhitni, developments of ideas in the Universal Intelligence which lies at the root of all material phenomena and by its indwelling force shapes the growth of the tree and the evolution of the clod as well as the development of living creatures and the progress of mankind. Whichever theory we take, the laws of the material world are not affected. From aeon to aeon, from kalpa to kalpa Narayan manifests himself in an ever-evolving humanity which grows in experience by a series of expansions and contractions towards its destined self-realisation in God. That evolution is not denied by the Hindu theory of yugas. Each age in the Hindu system has its own line of moral and spiritual evolution and the decline of the dharma or established law of conduct from the Satya to the Kaliyuga is not in reality a deterioration but a detrition of the outward forms and props of spirituality in order to prepare a deeper spiritual intensity within the heart. In each Kaliyuga mankind gains something in essential spirituality. Whether we take the modern scientific or the ancient Hindu standpoint the progress of humanity is a fact. The wheel of Brahma rotates for ever but it does not turn in the same place; its rotations carry it forward.
  The animal is distinguished from man by its enslavement to the body and the vital impulses. Aany mtyu, Hunger who is Death, evolved the material world from of old, and it is the physical hunger and desire and the vital sensations and primary emotions connected with the pra that seek to feed upon the world in the beast and in the savage man who approximates to the condition of the beast. Out of this animal state, according to European Science, man rises working out the tiger and the ape by intellectual and moral development in the social condition. If the beast has to be worked out, it is obvious that the body and the pra must be conquered, and as that conquest is more or less complete, the man is more or less evolved. The progress of mankind has been placed by many predominatingly in the development of the human intellect, and intellectual development is no doubt essential to self-conquest. The animal and the savage are bound by the body because the ideas of the animal or the ideas of the savage are mostly limited to those sensations and associations which are connected with the body. The development of intellect enables a man to find the deeper self within and partially replace what our philosophy calls the dehtmaka-buddhi, the sum of ideas and sensations which make us think of the body as ourself, by another set of ideas which reach beyond the body, and, existing for their own delight and substituting intellectual and moral satisfaction as the chief objects of life, master, if they cannot entirely silence, the clamour of the lower sensual desires. That animal ignorance which is engrossed with the cares and the pleasures of the body and the vital impulses, emotions and sensations is tamasic, the result of the predominance of the third principle of nature which leads to ignorance and inertia. That is the state of the animal and the lower forms of humanity which are called in the Purana the first or tamasic creation. This animal ignorance the development of the intellect tends to dispel and it assumes therefore an all-important place in human evolution.

1.05 - 2010 and 1956 - Doomsday?, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  a proper scientific theory, Gaia became more respectable.
  In the year 2000 the first international conference, Gaia
  --
  the theory as follows: Gaia is the name given to a theory
  which describes how the different components of the Earth
  --
  scientific theory, this supposition was reworded and Gaia
  became a view of the Earth that sees it as a self-regulating
  --
  evolving system. The theory sees this system as having a
  goal: the regulation of surface conditions so as always to be
  --
  prerequisite to render any theory scientific.
  Behind it all is the conviction that Gaia and her deni-
  --
  in 1927. Darwin was the father of the theory of evolution?
  Jean-Baptiste de Lamarck and others formulated coherent
  --
  rica theory in serious doubt. And so on.
  Another item on this list is the status of planet Earth

1.05 - Computing Machines and the Nervous System, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  purely mathematical theory. Here computational methods are
  not only important for the handling of particular numerical
  --
  adequate mathematical theory. How many undiscovered phe-
  nomena of similar nature there may be, we do not know. The

1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  the Freudian theory of sexuality expressly insisted upon by its author. But,
  Freud notwithstanding, the layman employs the term psychoanalysis
  --
  where the patient assimilated the doctor in defiance of all theory and of the
  latters professional intentionsgenerally, though not always, to the

1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  the logical conclusion of the theory of complexity, may seem
  even more far-fetched than the idea (of which it is die ex-

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its works, to express that One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from the high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, -- for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose.
     At the same time the Yogin who knows the Supreme is not subject to any need or compulsion in these activities; for to him they are neither a duty nor a necessary occupation for the mind nor a high amusement, nor imposed by the loftiest human purpose. He is not attached, bound and limited by any nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of the higher integral knowledge. He will do these things just as the supreme Power acts and creates, for a certain spiritual joy in creation and expression or to help in the holding together and right ordering or leading of this world of God's workings. The Gita teaches that the man of knowledge shall by his way of life give to those who have not yet the spiritual consciousness, the love and habit of all works and not only of actions recognised as pious, religious or ascetic in their character; he should not draw men away from the world-action by his example. For the world must proceed in its great upward aspiring; men and nations must not be led to fall away from even an ignorant activity into a worse ignorance of inaction or to sink down into that miserable disintegration and tendency of dissolution which comes upon communities and peoples when there predominates the tamasic principle, the principle whether of obscure confusion and error or of weariness and inertia. "For I too," says the Lord in the Gita, "have no need to do works, since there is nothing I have not or must yet gain for myself; yet I do works in the world; for if I did not do works, all laws would fall into confusion, the worlds would sink towards chaos and I would be the destroyer of these peoples." The spiritual life does not need, for its purity, to destroy interest in all things except the Inexpressible or to cut at the roots of the Sciences, the Arts and Life. It may well be one of the effects of an integral spiritual knowledge and activity to lift them out of their limitations, substitute for our mind's ignorant, limited, tepid or trepidant pleasure in them a free, intense and uplifting urge of delight and supply a new source of creative spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and most dynamic energy of content and form and practice. The one thing needful must be pursued first and always, but all things else come with it as its outcome and have not so much to be added to us as recovered and reshaped in its self-light and as portions of its self-expressive force.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  and potently than any purely scientific theory of psychopathology generated to date. Of course, we are at
  present unable to take our rationally-reduced selves seriously enough to presume a relationship between
  --
  This theory of the genesis of social psychopathology this theory of a direct relationship obtaining
  between personal choice and fascistic or decadent personality and social movement finds its precise echo
  --
  of experience. Much of ancient Chinese philosophy (cosmology, medicine, political theory, religious
  thinking) is predicated on the idea that pathology is caused by a relative excess of one primordial
  --
  such theory can account for his criminal aggression; it is in fact slavish adherence to the forces of
  socialization to the very principle of domestication itself that enables him to participate in production of
  --
  in theory precisely to protect against such deprivation and anxiety; presented anomaly sufficient in its
  fundamental import to undermine faith in previous identification, to demonstrate the incomplete, or even
  --
  Loyalty? And in our view it is just plain pigheadedness. These devotees to the theory of development
  construed loyalty to that development to mean renunciation of any personal development whatsoever!
  --
  drawings of physical events, diagrams, or experiments, were always in accordance with that theory.
  Only when this theory is abandoned does one wonder how such a thing could have ever been believed.
  How did one come by such an idea? Why were we so caught that nobody ever doubted or even
  --
  I remember a very good illustration given by one of Paulis pupils. You know that the theory of ether
  played a great role in the 17th and 18th centuries namely, that there was a kind of great air-like
  --
  the theory of ether was quite unnecessary, an old man with a white beard got up and in a quavering
  voice said: If ether does not exist, then everything is gone! This old man had unconsciously projected
  --
  which all things are made, even after they have been boxed and filed away (been categorized), in theory,
  once and for all.
  --
  our sciences of the mind are devoted, at least in theory, to empirical evaluation and treatment of
  mental disorders. But this is mostly screen and smoke. We are aiming, always, at an ideal. We currently
  --
  empirical description. It is our implicit theory that a state of non-anxiety (or optimal anxiety) is possible,
  however and desirable that leads us to define dominance by that state as disordered. The same might
  --
  the elements of the alchemical theory, portrayed in episodic/narrative form. Its sequential analysis helps
  shed dramatic light on the nature of the conjunction:
  --
  It is said that one piece of evidence that runs contrary to a theory is sufficient to disprove that theory. Of
  course, people do not think this way, and perhaps should not. In general, a theory is too useful to give up,
  easily too difficult to regenerate and the evidence against should be consistent and believable before it
  --
  Carver, C.S. & Scheier, M.F. (1982). Control theory: A useful conceptual framework for personality,
  social, clinical, and health psychology. Psychological Bulletin, 92, 111-135.
  --
  Kellerman (Eds.), Emotion: theory, research, and experience: Vol. 3. Biological foundations of emotion
  (pp. 145-170). New York: Academic Press.
  --
  Fowles, D.C. (1980). The three arousal model: Implications of Gray's two factor learning theory for heartrate, electrodermal activity, and psychopathy. Psychophysiology 17, 87-104.
  Fowles, D.C. (1983). Motivational effects of heart rate and electrodermal activity: Implications for research
  --
  Lubow, R.E. (1989). Latent inhibition and conditioned attention theory. Cambridge: Cambridge University
  Press.
  --
  Mowrer, O.H. (1960). Learning theory and behavior. New York: Wiley.
  Multhauf, Robert P. (1967). The origins of chemistry. London: Oldbourne.
  --
  Oatley, K. (1994). A taxonomy of the emotions of literary response and a theory of identification in
  fictional narrative. Poetics, 23, 53-74.
  --
  for a cognitive theory of defensive behavior. In R.J. Blanchard, P.F. Brain, D.C. Blanchard, & S.
  Parmigiani. (Eds.), Ethoexperimental approaches to the study of behavior (pp. 137-155). Boston:
  --
  Schnierla, T.C. (1959). An evolutionary and developmental theory of biphasic processes underlying
  approach and withdrawal. Nebraska Symposium on Motivation, 1-42.
  --
  Teylor, T.J. & Discenna, P. (1986). The hippocampal memory indexing theory. Behavioural Neuroscience,
  100, 147-154.
  --
  Wise, R.A. & Bozarth, M. A. (1987). A psychomotor stimulant theory of addiction. Psychological Review,
  94, 469-492.

1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
  types of man-god, however sharply we may draw it in theory, is
  seldom to be traced with precision in practice, and in what follows
  --
  record, sprang in great measure from a mistaken theory of the solar
  system. No more striking illustration could be given of the

1.05 - THE NEW SPIRIT, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  ahead and behind us could be conceived of in theory as abruptly
  stopping or beginning at a given moment, the real and total dura-
  --
  centric theory, leading two centuries later to the end of anthro-
  pocentrism, left Man to think of himself as finally submerged and

1.05 - The twelve simple letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various

1.05 - The Universe The 0 = 2 Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Yes, I admit everything! It is all my fault. Looking over my past writings, I do see that my only one-opointed attempt to set forth a sound ontology was my early fumbling letter brochure Berashith. Since then, I seem to have kept assuming that everybody knew all about it; referring to it, quoting it, but never sitting down seriously to demonstrate the thesis, or even to state it in set terms. Chapter 0 of Magick in theory and Practice skates gently over it; the "Naples Arrangement" in The Book of Thoth dodges it with really diabolical ingenuity. I ask myself why. It is exceedingly strange, because every time I think of the Equation, I am thrilled with a keen glow of satisfaction that this sempiternal Riddle of the Sphinx should have been answered at last.
  So then let me now give myself the delight, and you the comfort, of stating the problem from its beginning, and proving the soundness of the solution of showing that the contradiction of this Equation is unthinkable.  Are you ready? Forward! Paddle!
  --
  L. There is in Advaitism a most fascinating danger; that is that, up to a certain point, "Religious Experience" tends to support this theory.
  A word on this. Vulgar minds, such as are happy with a personal God, Vishnu, Jesus, Melcarth, Mithras, or another, often excite themselves call it "Energized Enthusiasm" if you want to be sarcastic! to the point of experiencing actual Visions of the objects of their devotion. But these people have not so much as asked themselves the original question of "How come?" which is our present subject. Sweep them into the discard!
  --
  Very good, then! Here we are with direct realization of the Advaitist theory of the Universe. Everything fits perfectly. Also, when I say "realization," I want you to understand that I mean what I say in a sense so intense and so absolute that it is impossible to convey my meaning to anyone who has not undergone that experience.[AC9]
  How do we judge the "reality" of an ordinary impression upon consciousness? Chiefly by its intensity, by its persistence, by the fact that nobody can argue us out of our belief in it. As people said of Berkeley's 'Idealism' "his arguments are irrefutable but they fail to carry conviction." No sceptical, no idealist queries can persuade us that a kick in the pants is not 'real' in any reasonable sense of the word. Moreover memory reassures us. However vivid a dream may be at the time, however it may persist throughout the years (though it is rare for any dream, unless frequently repeated, or linked to waking impressions by some happy conjunction of circumstances, to remain long in the mind with any clear-cut vision) it is hardly ever mistaken for an event of actual life. Good: then, as waking life is to dream, so yes, more so! is Religious Experience as above described to that life common to all of us. It is not merely easy, it is natural, not merely natural, but inevitable, for anyone who has experienced "Samadhi" (this word conveniently groups the higher types of vision[AC10]) to regard normal life as "illusion" by comparison with this state in which all problems are resolved, all doubts driven out, all limitations abolished.
  --
  (And, with its occurrence, smash goes the whole of the Advaitist theory!)
  It is a commonplace to say that no words can describe this final destruction. Such is the fact; and there is nothing one can do about it but put it down boldly as I have done above. It does not matter to our present purpose; all that we need to know is that the strongest prop of the Monist structure has broken off short.
  --
  When you have assimilated these two sets of Equations, when you have understood how 0 = 2 is the unique, the simple, and the necessary solution of the Riddle of the Universe, there will be, in a sense, little more for you to learn about the theory of Magick.
  You should, however, remember most constantly that the equation of the Universe, however complex it may seem, inevitably reels out to Zero; for to accomplish this is the formula of your Work as a Mystic. To remind you, and to amplify certain points of the above, let me quote from Magick pp. 152-3 footnote 2.
  --
    It is no objection to this theory to ask who made the elements the elements are at least there, and God, when you look for him, is not there. Theism is obscurum per obscurius. A male star is built up from the centre outwards; a female from the circumference inwards. This is what is meant when we say that woman has no soul. It explains fully the difference between the sexes.
  Every "act of love under will" has the dual result (1) the creation of a child combining the qualities of its parents, (2) the withdrawal by ecstasy into Nothingness. Please consult what I have elsewhere written on "The Formula of Tetagrammaton;" the importance of this at the moment is to show how 0 and 2 appear constantly in Nature as the common Order of Events.

1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  It is necessary, if we are not to deceive ourselves, to note that even in this field what Germany has done is to systematise certain strong actual tendencies and principles of international action to the exclusion of all that either professed to resist or did actually modify them. If a sacred egoism and the expression did not come from Teutonic lipsis to govern international relations, then it is difficult to deny the force of the German position. The theory of inferior and decadent races was loudly proclaimed by other than German thinkers and has governed, with whatever assuaging scruples, the general practice of military domination and commercial exploitation of the weak by the strong; all that Germany has done is to attempt to give it a wider extension and more rigorous execution and apply it to European as well as to Asiatic and African peoples. Even the severity or brutality of her military methods or of her ways of colonial or internal political repression, taken at their worst, for much once stated against her has been proved and admitted to be deliberate lies manufactured by her enemies, was only a crystallising of certain recent tendencies towards the revival of ancient and mediaeval hardheartedness in the race. The use and even the justification of massacre and atrocious cruelty in war on the ground of military exigency and in the course of commercial exploitation or in the repression of revolt and disorder has been quite recently witnessed in the other continents, to say nothing of certain outskirts of Europe.9 From one point of view, it is well that terrible examples of the utmost logic of these things should be prominently forced on the attention of mankind; for by showing the evil stripped of all veils the choice between good and evil instead of a halting between the two will be forced on the human conscience. Woe to the race if it blinds its conscience and buttresses up its animal egoism with the old justifications; for the gods have shown that Karma is not a jest.
  But the whole root of the German error lies in its mistaking life and the body for the self. It has been said that this gospel is simply a reversion to the ancient barbarism of the religion of Odin; but this is not the truth. It is a new and a modern gospel born of the application of a metaphysical logic to the conclusions of materialistic Science, of a philosophic subjectivism to the objective pragmatic positivism of recent thought. Just as Germany applied the individualistic position to the realisation of her communal subjective existence, so she applied the materialistic and vitalistic thought of recent times and equipped it with a subjective philosophy. Thus she arrived at a bastard creed, an objective subjectivism which is miles apart from the true goal of a subjective age. To show the error it is necessary to see wherein lies the true individuality of man and of the nation. It lies not in its physical, economic, even its cultural life which are only means and adjuncts, but in something deeper whose roots are not in the ego, but in a Self one in difference which relates the good of each, on a footing of equality and not of strife and domination, to the good of the rest of the world.
    There has been a rude set-back to this development in totalitarian States whose theory is that the individual does not exist and only the life of the community matters, but this new larger view still holds its own in freer countries.
    vyai and samai.

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yo yacchraddha sa eva sa. According as is a mans fixed and complete belief, that he is,not immediately always but sooner or later, by the law that makes the psychical tend inevitably to express itself in the material. The will is the agent by which all these changes are made and old saskras replaced by new, and the will cannot act without faith. The question then arises whether mind is the ultimate force or there is another which communicates with the outside world through the mind. Is the mind the agent or simply the instrument? If the mind be all, then it is only animals that can have the power to evolve; but this does not accord with the laws of the world as we know them. The tree evolves, the clod evolves, everything evolves Even in animals it is evident that mind is not all in the sense of being the ultimate expression of existence or the ultimate force in Nature. It seems to be all only because that which is all expresses itself in the mind and passes everything through it for the sake of manifestation. That which we call mind is a medium which pervades the world. Otherwise we could not have that instantaneous and electrical action of mind upon mind of which human experience is full and of which the new phenomena of hypnotism, telepathy etc. are only fresh proofs. There must be contact, there must be interpenetration if we are to account for these phenomena on any reasonable theory. Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument. There is an ulterior force which works through this subtle medium called mind. An animal species develops, according to the modern theory, under the subtle influence of the environment. The environment supplies a need and those who satisfy the need develop a new species which survives because it is more fit. This is not the result of any intellectual perception of the need nor of a resolve to develop the necessary changes, but of a desire, often though not always a mute, inarticulate and unthought desire. That desire attracts a force which satisfies it What is that force? The tendency of the psychical desire to manifest in the material change is one term in the equation; the force which develops the change in response to the desire is another. We have a will beyond mind which dictates the change, we have a force beyond mind which effects it. According to Hindu philosophy the will is the Jiva, the Purusha, the self in the nandakoa acting through vijna, universal or transcendental mind; this is what we call spirit. The force is Prakriti or Shakti, the female principle in Nature which is at the root of all action. Behind both is the single Self of the universe which contains both Jiva and Prakriti, spirit and material energy. Yoga puts these ultimate existences within us in touch with each other and by stilling the activity of the saskras or associations in mind and body enables them to act swiftly, victoriously, and as the world calls it, miraculously. In reality there is no such thing as a miracle; there are only laws and processes which are not yet understood.
  Yoga is therefore no dream, no illusion of mystics. It is known that we can alter the associations of mind and body temporarily and that the mind can alter the conditions of the body partially. Yoga asserts that these things can be done permanently and completely. For the body conquest of disease, pain and material obstructions, for the mind liberation from bondage to past experience and the heavier limitations of space and time, for the heart victory over sin and grief and fear, for the spirit unclouded bliss, strength and illumination, this is the gospel of Yoga, is the goal to which Hinduism points humanity.

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Veda and on Vedic symbols. But a labour of this scope would be beyond the range of the present work, which is confined merely to an illustration of my method and to a brief statement of the results of my theory.
  In order to illustrate the method I propose to take the first eleven Suktas of the first Mandala and to show how some of the central ideas of a psychological interpretation arise out of certain important passages or single hymns and how the surrounding context of the passages and the general thought of the hymns assume an entirely new appearance in the light of this profounder thinking.

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  originated within the framework of a scientific theory a
  temporarily accepted consensus now called paradigm.
  --
  value of any theory of physics has changed that outlook
  completely, and led to the realization that the science of to
  --
  The Copernican theory
  Copernicus world and reasoning were much more
  --
  out the theory of evolution and thereby initiated a radi
  cal shift in the conception humans had of themselves. This,
  --
  presented the theory of evolution to the world, or that he
  was the cause that all of a sudden the evolution theory be
  came the focus of attention and consternation. For how to
  --
  own theory was far from fully justified scientifically. He
  never touched on the origin of species, even though so pro
  --
  the Grand Unified theory) would be found. As they saw it,
  everything had come about by the universal laws and con

1.06 - Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  8:We shall consider its nature and estimate its value in a perfectly unbiassed way, without allowing ourselves the usual rhapsodies, or deducing any theory of the universe. One extra fact may destroy some existing theory; that is common enough. But no single fact is sufficient to construct one.
  9:It will have been understood that Dharana, Dhyana, and Samadhi form a continuous process, and exactly when the climax comes does not matter. It is of this climax that we must speak, for this is a matter of "experience," and a very striking one.
  --
  35:To turn to another point. One of our tests of truth is the vividness of the impression. An isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking: "Did I dream it? or did it really happen?" What can never be forgotten is the "catastrophic". The first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known". Such an experience sometimes drives people insane. Men of science have been known to commit suicide when their pet theory has been shattered. This problem has been discussed freely in "Science and Buddhism," "Time," "The Camel," and other papers. This much only need we say in this place that Dhyana has to be classed as the most vivid and catastrophic of all experiences. This will be confirmed by any one who has been there.
  36:It is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. You cannot argue with a flash of lightning that has knocked you down.
  37:Any mere theory is easy to upset. One can find flaws in the reasoning process, one can assume that the premisses are in some way false; but in this case, if one attacks the evidence for Dhyana, the mind is staggered by the fact that all other experience, attacked on the same lines, will fall much more easily.
  38:In whatever way we examine it the result will always be the same. Dhyana may be false; but, if so, so is everything else.
  --
  43:Another rationalist consideration is this. The student has not been trying to excite the mind but to calm it, not to produce any one thought but to exclude all thoughts; for there is no connection between the object of meditation and the Dhyana. Why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as pain or fatigue? Surely this once, if never again, the Hindu image expresses the simplest theory!
  44:That image is that of a lake into which five glaciers move. These glaciers are the senses. While ice (the impressions) is breaking off constantly into the lake, the waters are troubled. If the glaciers are stopped the surface becomes calm; and then, and only then, can it reflect unbroken the disk of the sum. This sun is the "soul" or "God."

1.06 - Gestalt and Universals, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  Locke's theory of the association of ideas. According to Locke,
  this occurs according to three principles: the principle of conti-

1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  of their substance? This was the famous theory of Laplace; but a
  more thorough analysis of the problem has shown that it could not
  --
  form, cf. Weizsacher's theory). [Ed.].
  LIFE AND THE PLANETS 97
  --
  In present-day theory perhaps one star in 100,000 (Jeans's esti-
  mate: Eddington puts the figure at millions) possesses them. And if
  --
  the logical conclusion of the theory of complexity, may seem even
  more farfetched than the idea (of which it is the extension) of the

1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
  incarnation, and with it the theory of the divinity of kings in the
  strict sense of the word, will form the subject of the following

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  We see, then, that a great man can be goodgood enough even to aspire to unitive knowledge of the divine Groundprovided that, while exercising power, he fulfills two conditions. First, he must deny himself all the personal advantages of power and must practise the patience and recollectedness without which there cannot be love either of man or God. And, second, he must realize that the accident of possessing temporal power does not give him spiritual authority, which belongs only to those seers, living or dead, who have achieved a direct insight into the Nature of Things. A society, in which the boss is mad enough to believe himself a prophet, is a society doomed to destruction. A viable society is one in which those who have qualified themselves to see indicate the goals to be aimed at, while those whose business it is to rule respect the authority and listen to the advice of the seers. In theory, at least, all this was well understood in India and, until the Reformation, in Europe, where no position was so high but that it was subject to a spiritual superior in what concerned the conscience and the soul. Unfortunately the churches tried to make the best of both worldsto combine spiritual authority with temporal power, wielded either directly or at one remove, from behind the throne. But spiritual authority can be exercised only by those who are perfectly disinterested and whose motives are therefore above suspicion. An ecclesiastical organization may call itself the Mystical Body of Christ; but if its prelates are slave-holders and the rulers of states, as they were in the past, or if the corporation is a large-scale capitalist, as is the case today, no titles, however honorific, can conceal the fact that, when it passes judgment, it does so as an interested party with some political or economic axe to grind. True, in matters which do not directly concern the temporal powers of the corporation, individual churchmen can be, and have actually proved themselves, perfectly disinterestedconsequently can possess, and have possessed, genuine spiritual authority. St. Philip Neris is a case in point. Possessing absolutely no temporal power, he yet exercised a prodigious influence over sixteenth-century Europe. But for that influence, it may be doubted whether the efforts of the Council of Trent to reform the Roman church from within would have met with much success.
  In actual practice how many great men have ever fulfilled, or are ever likely to fulfil, the conditions which alone render power innocuous to the ruler as well as to the ruled? Obviously, very few. Except by saints, the problem of power is finally insoluble. But since genuine self-government is possible only in very small groups, societies on a national or super-national scale will always be ruled by oligarchical minorities, whose members come to power because they have a lust for power. This means that the problem of power will always arise and, since it cannot be solved except by people like Franois de Sales, will always make trouble. And this, in its turn, means that we cannot expect the large-scale societies of the future to be much better than were the societies of the past during the brief periods when they were at their best.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  col. 79): "There is indeed a theory that the zodiacal circle, just like the planets,
  is carried back from setting to rising [or: from west to east], within a century by
  --
  51 The theory of the conjunctions was set down in writing by the Arabs about
  the middle of the 9th cent., more particularly by Messahala. Cf. Strauss, Die

1.06 - The Three Mothers or the First Elements, #unset, #Arthur C Clarke, #Fiction
  class:Sefer Yetzirah The Book of Creation In theory and Practice
  class:chapter

1.06 - The Three Schools of Magick 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  At the same time, the theory of religion, as such, being a tissue of falsehood, the only real strength of any religion is derived from its pilferings of Magical doctrine; and, religious persons being by defini- tion entirely unscrupulous, it follows that any given religion is likely to contain scraps of Magical doctrine, filched more or less haphazard from one school or the other as occasion serves.
  Let the reader, therefore, beware most seriously of trying to get a grasp of this subject by means of siren analogies. Taoism has as little to do with the Tao Teh King as the Catholic Church with the Gospel.

1.078 - Kumbhaka and Concentration of Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This definition that is mentioned is only a kind of theory for beginners who are not accustomed to the type of breathing that is prescribed here, as one will not know what this elongation is, what this shortening is, and what the space is, etc. For us it is only a kind of story, like the Mahabharata or the Ramayana. It has no sense, because when we actually sit for practice of this kind, we will know what changes take place in the system. And, nothing but practice is what is intended here. Yoga is nothing but practice, a hundred-percent practice only that and nothing but that. We are not going to tell a story or listen to any kind of narration. It is a very serious matter that we are discussing, which is life and death for us namely, how we can become better inwardly as well as outwardly so that we take one step, at least, towards the superhuman condition which is waiting for us.
  When this is acquired, this mastery is gained, some sort of a control is maintained over the pranic movements. Great consequences unexpected and unforeseen will follow. We will see strange phenomena appear within us as well as outside us if we gain mastery over the prana, because this kumbhaka that we are speaking of is nothing but another form of concentration of mind, as the mind is associated with the prana always. The object, or the ideal before oneself, is united with the meditating consciousness in a fast embrace, as it were, when the prana is withheld, and it is made to stick to ones consciousness inseparably. It becomes one with ones own self, and there is a sudden impact felt upon the object on account of the kumbhaka that we practise. The kumbhaka, the retention of the breath that we practise, coupled with concentration of mind on the object that is before us, will tell upon the nature of that object which we are thinking of, whatever be the distance of that object. It may be millions of miles away it makes no difference. This is because prana is omnipresent. It is like ether, and so it will produce an impact upon the object that we are thinking of in our meditation. It will stir it up into an activity of a desired manner, according to what we are contemplating in the mind. This effect cannot be produced if the prana is allowed to move hither and thither, distractedly. If we want quick success in meditation, the retention of the breath is absolutely necessary because it is this that impresses upon the object of meditation the necessity to commingle itself with the subject. Therefore, a combination of pranayama and dharana, concentration, is the most effective method of bringing about a union of oneself with the ideal of meditation.

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  field theory paints a picture in which solid matter dissolves
  away, to be replaced by weird excitations and vibrations
  of invisible field energy. In this theory, little distinction re-
  mains between material substance and apparently empty

1.07 - Cybernetics and Psychopathology, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  tion where an a priori theory can command any confidence. I
  therefore wish to disclaim in advance any assertion that any

1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  consciously or unconsciously, theory notwithstanding, ring all the changes
  that do not figure in his own theory. He will occasionally use suggestion,
  to which he is opposed on principle. There is no getting round Freuds or
  --
  could as little catch the psyche in a theory as one could catch the world.
  Theories are not articles of faith, they are either instruments of knowledge
  --
  which are not individually acquired but are a priori presences. The theory
  of instinct and the findings of biology in connection with the symbiotic

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordinary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early Aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the literary Aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecessary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives (mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  I pass now to a third passage, also instructive, also full of that depth and fine knowledge of the movements of the higher consciousness which every Yogin must find in the Veda. It is in the 9th hymn of the Mandala and forms the seventh verse of that hymn. Sam gomad Indra vajavad asme prithu sravo brihat, visvayur dhehi akshitam. The only crucial question in this verse is the signification of sravas.With our modern ideas the sentence seems to us to demand that sravas should be translated here fame. Sravas is undoubtedly the same word as the Greek xo (originally xFo); it means a thing heard, rumour, report, & thence fame. If we take it in that sense, we shall have to translate Arrange for us, O universal life, a luminous and solid, wide & great fame unimpaired. I dismiss at once the idea that go & vaja can here signify cattle and food or wealth. A herded & fooded or wealthy fame to express a fame for wealth of cattle & food is a forceful turn of expression we might expect to find in Aeschylus or in Shakespeare; but I should hesitate, except in case of clear necessity, to admit it in the Veda or in any Sanscrit style of composition; for such expressions have always been alien to the Indian intellect. Our stylistic vagaries have been of another kind. But is luminous & solid fame much better? I shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hairs breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Similarly, we have in Vedic Sanscrit the forms srut and sravas. I take srut to mean inspired knowledge in the act of reception, sravas the thing acquired by the reception, inspired knowledge. Gomad immediately assumes its usual meaning illuminated, full of illumination. Vaja I take throughout the Veda as a technical Vedic expression for that substantiality of being-consciousness which is the basis of all special manifestation of being & power, all utayah & vibhutayahit means by etymology extended being in force, va or v to exist or move in extension and the vocable j which always gives the idea of force or brilliance or decisiveness in action or manifestation or contact. I shall accept no meaning which is inconsistent with this fundamental significance. Moreover the tendency of the old commentators to make all possible words, vaja, ritam etc mean sacrifice or food, must be rejected,although a justification in etymology might always be made out for the effort. Vaja means substance in being, substance, plenty, strength, solidity, steadfastness. Here it obviously means full of substance, just as gomad full of luminousness,not in the sense arthavat, but with another & psychological connotation. I translate then, O Indra, life of all, order for us an inspired knowledge full of illumination & substance, wide & great and unimpaired. Anyone acquainted with Yoga will at once be struck by the peculiar & exact appropriateness of all these epithets; they will admit him at once by sympathy into the very heart of Madhuchchhandas experience & unite him in soul with that ancient son of Visvamitra. When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Srutinot Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood of light, not gomat, but coming as a flash in the darkness, often with a pale glimmer like the first feebleness of dawn; not supported by a strong steady force & foundation of being, Sat, in manifestation, not vajavad, but working without foundation, in a void, like secondh and glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies.

1.07 - On Our Knowledge of General Principles, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Some of these principles have even greater evidence than the principle of induction, and the knowledge of them has the same degree of certainty as the knowledge of the existence of sense-data. They constitute the means of drawing inferences from what is given in sensation; and if what we infer is to be true, it is just as necessary that our principles of inference should be true as it is that our data should be true. The principles of inference are apt to be overlooked because of their very obviousness--the assumption involved is assented to without our realizing that it is an assumption. But it is very important to realize the use of principles of inference, if a correct theory of knowledge is to be obtained; for our knowledge of them raises interesting and difficult questions.
  In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed. This is of course familiar in such matters as teaching arithmetic: 'two and two are four' is first learnt in the case of some particular pair of couples, and then in some other particular case, and so on, until at last it becomes possible to see that it is true of any pair of couples.

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  20:No individual rises to these heights except in intense moments, no society yet created satisfies this ideal. And in the present state of morality and of human development none perhaps can or ought to satisfy it. Nature will not allow it, Nature knows that it should not be. The first reason is that our moral ideals are themselves for the most part ill-evolved, ignorant and arbitrary, mental constructions rather than transcriptions of the eternal truths of the spirit. Authoritative and dogmatic, they assert certain absolute standards in theory, but in practice every existing system of ethics proves either in application unworkable or is in fact a constant coming short of the absolute standard to which the ideal pretends. If our ethical system is a compromise or a makeshift, it gives at once a principle of justification to the further sterilising compromises which society and the individual hasten to make with it. And if it insists on absolute love, justice, right with an uncompromising insistence, it soars above the head of human possibility and is professed with lip homage but ignored in practice. Even it is found that it ignores other elements in humanity which equally insist on survival but refuse to come within the moral formula. For just as the individual law of desire contains within it invaluable elements of the infinite whole which have to be protected against the tyranny of the absorbing social idea, the innate impulses too both of individual and of collective man contain in them invaluable elements which escape the limits of any ethical formula yet discovered and are yet necessary to the fullness and harmony of an eventual divine perfection.
  21:Moreover, absolute love, absolute justice, absolute right reason in their present application by a bewildered and imperfect humanity come easily to be conflicting principles. Justice often demands what love abhors. Right reason dispassionately considering the facts of nature and human relations in search of a satisfying norm or rule is unable to admit without modification either any reign of absolute justice or any reign of absolute love. And in fact man's absolute justice easily turns out to be in practice a sovereign injustice; for his mind, one-sided and rigid in its constructions, puts forward a one-sided partial and rigorous scheme or figure and claims for it totality and absoluteness and an application that ignores the subtler truth of things and the plasticity of life. All our standards turned into action either waver on a flux of compromises or err by this partiality and unelastic structure. Humanity sways from one orientation to another; the race moves upon a zigzag path led by conflicting claims and, on the whole, works out instinctively what Nature intends, but with much waste and suffering, rather than either what it desires or what it holds to be right or what the highest light from above demands from the embodied spirit.

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.
  9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  A transcendental self can bond with other transcendental selves, whereas a merely empirical self disappears into the empirical web and interlocking order, never to be heard from again. (No strand in the web is ever or can ever be aware of the whole web; if it could, then it would cease to be merely a strand. This is not allowed by systems theory, which is why, as Habermas demonstrated, systems theory always ends up isolationist and egocentric, or "solipsistic.")
  But for a more transcendental self to emerge, it has first to differentiate from the merely empirical self, and thus we find, with Broughton: "At level five the self as observer is distinguished from the self-concept as known." In other words, something resembling a pure observing Self (a transcendental Witness or Atman, which we will investigate in a moment) is beginning to be clearly distinguished from the empirical ego or objective self-it is a new interiority, a new going within that goes beyond, a new emergence that transcends but includes the empirical ego. This beginning transcendence of the ego we are, of course, calling the centaur (the beginning of fulcrum six, or the sixth major differentiation that we have seen so far in the development of consciousness).9 This is the realm of vision-logic leading to centauric integration, which is why at this stage, Broughton found that "reality is defined by the coherence of the interpretive framework."
  --
  That is a very simplified form of the three strands of any valid knowledge quest (whether of the Left- or RightHand path).15 The first is injunction, which is always of the form, "If you want to know this, do this." If you want to know if a cell has a nucleus, then get a microscope, learn to take histological sections, stain the cell, put it under the microscope, and look. If you want to know the meaning of Hamlet, then learn English, get the book, and read. If you want to know whether 2 + 2 is really 4, then learn arithmetic theory, take the theorems, run them through your mind, and check the results.
  The various injunctions, in other words, lead to or disclose or open up the possibility of an illumination, an apprehension, an intuition, or a direct experiencing of the domain addressed by the injunction. You "see" the meaning of Hamlet, or whether it is raining, or why 2 + 2 really is 4. This is the second strand, the illumination or apprehension. You see or apprehend, via a direct experience, the disclosed data of the domain.16
  --
  In the academic world of the two cultures, many theorists in the under-funded humanities (and virtually everybody in the New Age movement) seized upon the notion of "paradigm" as a way to undercut the authority of normal science, bolster their own departments, reduce empirical facts to arbitrary social conventions-and then propose their own, new and improved "paradigm." In all of these, "paradigm" was mistaken as some sort of overall theory or concept or notion, the idea being that if you came up with a new and better theory, the factual evidence could be ignored because that was just "old paradigm."
  Among other things, this meant that empirical science didn't really show any "progress," but was merely a shifting of opinions ("paradigms") that had no referent except in the arbitrary conventions of scientists (and these conventions were always charged with some sort of "ism" that the new paradigm would overcome).
  --
  But by collapsing "paradigm" into a mere theory (itself unanchored), the scientific enterprise could be collapsed into various forms of literary chitchat (and the new masters of the universe were therefore . . . the literary critics).
  And likewise, on the New Age front, a flurry of "new paradigms" could then step in and redress the ugliness of the old paradigm.

1.07 - THE GREAT EVENT FORESHADOWED - THE PLANETIZATION OF MANKIND, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  Spirit of Evolution, planetization (as the theory of complexity would
  lead us to expect) can physically have but one effect: it can only per-

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Zohar and the Qabalah stands as a body of doctrine altogether independent of what has proceeded from within the Sanctorum of the Catholicism as obtains at Rome. He will then find himself the possessor of sufficient knowledge preventing his fall into so shallow a booby trap as that described above, and provide the basis upon which he i can erect a towering edifice of magical theory and practice.
  To really appreciate the triadic movement of the

1.07 - The Plot must be a Whole., #Poetics, #Aristotle, #Philosophy
  Again, a beautiful object, whether it be a living organism or any whole composed of parts, must not only have an orderly arrangement of parts, but must also be of a certain magnitude; for beauty depends on magnitude and order. Hence a very small animal organism cannot be beautiful; for the view of it is confused, the object being seen in an almost imperceptible moment of time. Nor, again, can one of vast size be beautiful; for as the eye cannot take it all in at once, the unity and sense of the whole is lost for the spectator; as for instance if there were one a thousand miles long. As, therefore, in the case of animate bodies and organisms a certain magnitude is necessary, and a magnitude which may be easily embraced in one view; so in the plot, a certain length is necessary, and a length which can be easily embraced by the memory. The limit of length in relation to dramatic competition and sensuous presentment, is no part of artistic theory. For had it been the rule for a hundred tragedies to compete together, the performance would have been regulated by the water-clock,--as indeed we are told was formerly done. But the limit as fixed by the nature of the drama itself is this: the greater the length, the more beautiful will the piece be by reason of its size, provided that the whole be perspicuous. And to define the matter roughly, we may say that the proper magnitude is comprised within such limits, that the sequence of events, according to the law of probability or necessity, will admit of a change from bad fortune to good, or from good fortune to bad.
  author class:Aristotle

1.07 - The Prophecies of Nostradamus, #Aion, #Carl Jung, #Psychology
  lar to Roger Bacon, who had revived the theory that Christianity
  was under the influence of the planet Mercury. Pierre d'Ailly

1.07 - The Three Schools of Magick 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  A fairly pure example of the first stage of this type of thought is to be found in the Vedas, of the second stage, in the Upanishads. But the answer to the question, "How is the illusion of evil to be destroyed?", depends on another point of theory. We may postulate a Parabrahm infinitely good, etc. etc. etc., in which case we consider the destruction of the illusion of evil as the reuniting of the consciousness with Parabrahm. The unfortunate part of this scheme of things is that on seeking to define Parabrahm for the purpose of returning to Its purity, it is discovered sooner or later, that It possesses no qualities at all! In other words, as the farmer said, on being shown the elephant: There ain't no sich animile. It was Gautama Buddha who perceived the inutility of dragging in this imaginary pachyderm. Since our Parabrahm, he said to the Hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness?
  We may complete the whole tradition of the Indian peninsula very simply. To the Vedas, the Upanishads, and the Tripitaka of the Buddhists, we have only to add the Tantras of what are called the Vamacharya Schools. Paradoxical as it may sound the Tantrics are in reality the most advanced of the Hindus. Their theory is, in its philosophical ultimatum, a primitive stage of the White tradition, for the essence of the Tantric cults is that by the performance of certain rites of Magick, one does not only escape disaster, but obtains positive benediction. The Tantric is not obsessed by the will-to-die. It is a difficult business, no doubt, to get any fun out of existence; but at least it is not impossible. In other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the White School of Magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of Isis in the ancient days of Khem. There, a Neophyte presenting his mouth, under compulsion, to the pouting buttocks of the Goat of Mendez, found himself caressed by the chaste lips of a virginal priestess of that Goddess at the base of whose shrine is written that No man has lifted her veil.
  The basis of the Black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. We accordingly find few true equivalents of this School in Europe. In Greek philosophy there is no trace of any such doctrine. The poison in its foulest and most virulent form only entered with Christianity.*[AC17] But even so, few men of any real eminence were found to take the axioms of pessimism seriously. Huxley, for all of his harping on the minor key, was an eupeptic Tory. The culmination of the Black philosophy is only found in Schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of Hume and Kant; on the other, by the direct obsession of the Buddhist documents to which he was one of the earliest Europeans to obtain access. He was, so to speak, driven to suicide by his own vanity, a curious parallel to Kiriloff in The Possessed of Dostoiewsky.
  --
  * [AC17] Anti-semite writers in Europe e.g. Weininger call the Black theory and practice Judaism, while by a curious confusion, the same ideas are called Christian among Anglo-Saxons. In 1936 e.v. the "Nazi" School began to observe this fact.
   [AC18] N.B. Christianity was in its first stage a Jewish Communism, hardly distinguishable from Marxism.

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is true of aesthetics is also true of theology. Theological speculation is valuable insofar as it enables those who have had immediate experience of various aspects of God to form intelligible ideas about the nature of the divine Ground, and of their own experience of the Ground in relation to other experiences. And when a coherent system of theology has been worked out, it is useful insofar as it convinces those who study it that there is nothing inherently self-contradictory about the postulate of the divine Ground and that, for those who are ready to fulfill certain conditions, the postulate may become a realized Fact. In no circumstances, however, can the study of theology or the minds assent to theological propositions take the place of what Law calls the birth of God within. For theory is not practice, and words are not the things for which they stand.
  Theology as we know it has been formed by the great mystics, especially St Augustine and St Thomas. Plenty of other great theologiansespecially St Gregory and St Bernard, even down to Suarezwould not have had such insight without mystic super-knowledge.
  --
  A person who gives assent to untrue dogma, or who pays all his attention and allegiance to one true dogma in a comprehensive system, while neglecting the others (as many Christians concentrate exclusively on the humanity of the Second Person of the Trinity and ignore the Father and the Holy Ghost), runs the risk of limiting in advance his direct apprehension of Reality. In religion as in natural science, experience is determined only by experience. It is fatal to prejudge it, to compel it to fit the mould imposed by a theory which either does not correspond to the facts at all, or corresponds to only some of the facts. Do not strive to seek after the true, writes a Zen master, only cease to cherish opinions. There is only one way to cure the results of belief in a false or incomplete theology and it is the same as the only known way of passing from belief in even the truest theology to knowledge or primordial Factselflessness, docility, openness to the datum of Eternity. Opinions are things which we make and can therefore understand, formulate and argue about. But to rest in the consideration of objects perceptible to the sense or comprehended by the understanding is to be content, in the words of St. John of the Cross, with what is less than God. Unitive knowledge of God is possible only to those who have ceased to cherish opinionseven opinions that are as true as it is possible for verbalized abstractions to be.
  Up then, noble soul! Put on thy jumping shoes which are intellect and love, and overleap the worship of thy mental powers, overleap thine understanding and spring into the heart of God, into his hiddenness where thou art hidden from all creatures.
  --
  The word intellect is used by Eckhart in the scholastic sense of immediate intuition. Intellect and reason, says Aquinas, are not two powers, but distinct as the perfect from the imperfect. The intellect means, an intimate penetration of truth; the reason, enquiry and discourse. It is by following, and then abandoning, the rational and emotional path of word and discrimination that one is enabled to enter upon the intellectual or intuitive path of realization. And yet, in spite of the warnings pronounced by those who, through selflessness, have passed from letter to spirit and from theory to immediate knowledge, the organized Christian churches have persisted in the fatal habit of mistaking means for ends. The verbal statements of theologys more or less adequate rationalizations of experience have been taken too seriously and treated with the reverence that is due only to the Fact they are intended to describe. It has been fancied that souls are saved if assent is given to what is locally regarded as the correct formula, lost if it is withheld. The two words, filioque, may not have been the sole cause of the schism between the Eastern and Western churches; but they were unquestionably the pretext and casus belli.
  The overvaluation of words and formulae may be regarded as a special case of that overvaluation of the things of time, which is so fatally characteristic of historic Christianity. To know Truth-as-Fact and to know it unitively, in spirit and in truth-as-immediate-apprehensionthis is deliverance, in this standeth our eternal life. To be familiar with the verbalized truths, which symbolically correspond to Truth-as-Fact insofar as it can be known in, or inferred from, truth-as-immediate-apprehension, or truth-as-historic-revelationthis is not salvation, but merely the study of a special branch of philosophy. Even the most ordinary experience of a thing or event in time can never be fully or adequately described in words. The experience of seeing the sky or having neuralgia is incommunicable; the best we can do is to say blue or pain, in the hope that those who hear us may have had experiences similar to our own and so be able to supply their own version of the meaning. God, however, is not a thing or event in time, and the time-bound words which cannot do justice even to temporal matters are even more inadequate to the intrinsic nature and our own unitive experience of that which belongs to an incommensurably different order. To suppose that people can be saved by studying and giving assent to formulae is like supposing that one can get to Timbuctoo by poring over a map of Africa. Maps are symbols, and even the best of them are inaccurate and imperfect symbols. But to anyone who really wants to reach a given destination, a map is indispensably useful as indicating the direction in which the traveller should set out and the roads which he must take.

1.081 - The Application of Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Questions of this type all arise because of an improper grounding in a philosophical background, which is the preparatory stage of the practice of yoga. Yoga is a practical implementation of a doctrine of the universe. An outlook of things is at the background of this very technique. This is what is perhaps meant by the oft-repeated teaching of the Bhagavadgita that yoga should be preceded by samkhya. Here the words yoga and samkhya do not mean the technical classical jargons. They simply mean the theory and the practice. E tebhihit s
  khye buddhir yoge tv im u (B.G. II.39): I have talked to you about samkhya up to this time. Now I shall speak to you about yoga, says Bhagavan Sri Krishna. There should be a correct grasp of what is to be done. This is what we may call the samkhya, or the philosophy aspect. And when we actually start doing it, that is the yoga aspect.
  In every branch of learning there is the theory aspect and the practical aspect, whether it is in mathematics, or physics, or any other aspect of study. Here it is of a similar nature. Why is it that the mind is to be withdrawn from the object? The answer to this question is in the theoretical aspect which is the philosophy. What is wrong with the mind in its contemplation on things? Why should we not think of an object? Why we should not think of an object cannot be answered now, at this stage, when we have actually taken up this practice. We ought to have understood it much earlier. When we have started walking, it means that we already know why we are walking and where is our destination. We cannot start walking and say, Where am I walking to? Why did we start walking without knowing the destination? Likewise, if our question as to why this is necessary at all is not properly answered within our own self, then immediately there will be repulsion from the mind and it will say, You do not know what you are doing. You are merely troubling me. Then the mind will not agree to this proposal of abstraction.
  Hence, there should be a very clear notion before we set about doing things; and this is a principle to be followed in every walk of life. Without knowing what is to be done, why do we start doing anything? Even if it is cooking, we must know the theory first. What is it about? We cannot run about higgledy-piggledy without understanding it. The purpose of the withdrawal of the mind or the senses from the objects is simple; and that simple answer to this question is that the nature of things does not permit the notion that the mind entertains when it contacts an object. The idea that we have in our mind at the time of cognising an object is not in consonance with the nature of Truth. This is why the mind is to be withdrawn from the object. There is a peculiar definition which the mind imposes upon the object of sense at the time of cognising it, for the purpose of contacting it, etc. This definition is contrary to the true nature of that object. If we call an ass a dog, that would not be a proper definition; it would be a misunderstanding of its real essence. The object of sense is not related to the subject of perception in the manner in which the subject is defining it or conceiving it.
  Hence, the very activity of the mind in respect of this cognising or contacting is misdirected from the very beginning itself. Yoga asks us to set right this notion first; and this setting right of the notion cannot be done unless the mind is first withdrawn from the object. If there is a very serious illness from which someone is suffering, and the illness has come to a crisis, to an advanced stage, we first of all put the patient on a kind of semi-fast and isolate the patient completely from all contact of every kind social and personal, even psychological so that there is a proper atmosphere for the investigation and diagnosis. This is the pratyahara the complete quarantining of the patient, and not allowing any kind of intrusion from outside. Physically and in every sense of the term there should be isolation so that we can have a clear observation of the situation and also a study of the various techniques that have to be adopted for rectifying the mistaken notion that is in the mind. Pratyahara is not yoga proper. Just as the isolation of the patient in a ward is not the main treatment but is a necessary aspect of the treatment, likewise, pratyahara is an essential part of yoga though it is not yet yoga. Yoga is yet to start. For a few days the doctor may not do anything at all and will simply keep on observing what is happening. After days and days of observation, the physician may come to a conclusion as to what is the condition of the patient, and then the treatment will be started. Likewise, the mind is first of all segregated from its involvements. This segregation is pratyahara.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Slayer of the Real. Let the disciple slay the Slayer." The theory here is that the mind is but a mechanism for dealing symbolically with impressions, though its construction tempts one to take these impressions for Reality. Conscious thought, hence, is fundamentally false, preventing one from perceiving reality.
  There is but one simple fundamental essential to medita- tion, beyond all dogma and morality, viz. to stop thinking.
  --
   down the current of thought and ultimately stopping it altogether at will. The Hindu image expresses the theory perfectly. There is a lake into which five glaciers move - the five senses ; the lake being the mind. While ice, the manifold impressions, is breaking off constantly into the lake the waters are troubled. Once the glaciers are stopped the surface becomes calm, and then and then only can it reflect unbroken the disk of the " Son " - the Augceides, the self-glittering One.
  While it is true that in sleep thought is stilled, the per- ceiving function, too, is stilled ; and since we are desirous of obtaining a perfect vigilance and attention, uninter- rupted by the rise of thoughts, we follow this procedure.
  --
  One may profitably confirm this theory in the Exercises of
  St. Ignatius of Loyola. By this exercise some thoughts are barred altogether from forcing entry into consciousness, and those which do come into the mind do so more slowly than before, giving the practitioner sufficient time to per- ceive their falsity and consequently destroy them. In short, there is undoubtedly a real connection between the rate of respiration and the condition of the brain or the state of mind, as even a little experimentation will go to prove.
  --
  " It is needless to say that medical materialism draws in point of fact no such sweeping sceptical conclusion. It is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiri- tual judgment. It has no physiological theory of the pro- duction of these its favourite states, by which it may accredit them ; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent."
  Not long ago (May 27th, 1931) Mr. J. W. N. Sullivan, the mathematician and exponent of popular scientific prin- ciples, wrote in The Daily Express what appears to be, on the part of non-mystical writers and thinkers of to-day, a growing realization of the value of the experience which I have been labouring to explain. He writes :

1.08 - Information, Language, and Society, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  cell theory, according to which most of the animals and plants
  of moderate size and all of those of large dimensions are made
  --
  minded theory. The market is a game, which has indeed received
  a simulacrum in the family game of Monopoly. It is thus strictly
  subject to the general theory of games, developed by von Neu-
  mann and Morgenstern. This theory is based on the assumption
  that each player, at every stage, in view of the information then
  --
  tors. Even in the case of two players, the theory is complicated,
  although it often leads to the choice of a definite line of play. In
  --
  a valuation much as von Neumann's theory would assign it. At
  the stage at which the machine is to play once and the opponent

1.08 - Introduction to Patanjalis Yoga Aphorisms, #Raja-Yoga, #Swami Vivkenanda, #unset
  Before going into the Yoga aphorisms I shall try to discuss one great question, upon which rests the whole theory of religion for the Yogis. It seems the consensus of opinion of the great minds of the world, and it has been nearly demonstrated by researches into physical nature, that we are the outcome and manifestation of an absolute condition, back of our present relative condition, and are going forward, to return to that absolute. This being granted, the question is: Which is better, the absolute or this state? There are not wanting people who think that this manifested state is the highest state of man. Thinkers of great calibre are of the opinion that we are manifestations of undifferentiated being and the differentiated state is higher than the absolute. They imagine that in the absolute there cannot be any quality; that it must be insensate, dull, and lifeless; that only this life can be enjoyed, and, therefore, we must cling to it. First of all we want to inquire into other solutions of life. There was an old solution that man after death remained the same; that all his good sides, minus his evil sides, remained for ever. Logically stated, this means that man's goal is the world; this world carried a stage higher, and eliminated of its evils, is the state they call heaven. This theory, on the face of it, is absurd and puerile, because it cannot be. There cannot be good without evil, nor evil without good. To live in a world where it is all good and no evil is what Sanskrit logicians call a "dream in the air". Another theory in modern times has been presented by several schools, that man's destiny is to go on always improving, always struggling towards, but never reaching the goal. This statement, though apparently very nice, is also absurd, because there is no such thing as motion in a straight line. Every motion is in a circle. If you can take up a stone, and project it into space, and then live long enough, that stone, if it meets with no obstruction, will come back exactly to your hand. A straight line, infinitely projected must end in a circle. Therefore, this idea that the destiny of man is progressing ever forward and forward, and never stopping, is absurd. Although extraneous to the subject, I may remark that this idea explains the ethical theory that you must not hate, and must love. Because, just as in the case of electricity the modern theory is that the power leaves the dynamo and completes the circle back to the dynamo, so with hate and love; they must come back to the source. Therefore do not hate anybody, because that hatred which comes out from you, must, in the long run, come back to you. If you love, that love will come back to you, completing the circle. It is as certain as can be, that every bit of hatred that goes out of the heart of a man comes back to him in full force, nothing can stop it; similarly every impulse of love comes back to him.
  On other and practical grounds we see that the theory of eternal progression is untenable, for destruction is the goal of everything earthly. All our struggles and hopes and fears and joys, what will they lead to? We shall all end in death. Nothing is so certain as this. Where, then, is this motion in a straight line this infinite progression? It is only going out to a distance, and coming back to the centre from which it started. See how, from nebulae, the sun, moon, and stars are produced; then they dissolve and go back to nebulae. The same is being done everywhere. The plant takes material from the earth, dissolves, and gives it back. Every form in this world is taken out of surrounding atoms and goes back to these atoms. It cannot be that the same law acts differently in different places. Law is uniform. Nothing is more certain than that. If this is the law of nature, it also applies to thought. Thought will dissolve and go back to its origin. Whether we will it or not, we shall have to return to our origin which is called God or Absolute. We all came from God, and we are all bound to go back to God. Call that by any name you like, God, Absolute, or Nature, the fact remains the same. "From whom all this universe comes out, in whom all that is born lives, and to whom all returns." This is one fact that is certain. Nature works on the same plan; what is being worked out in one sphere is repeated in millions of spheres. What you see with the planets, the same will it be with this earth, with men, and with all. The huge wave is a mighty compound of small waves, it may be of millions; the life of the whole world is a compound of millions of little lives, and the death of the whole world is the compound of the deaths of these millions of little beings.
  Now the question arises: Is going back to God the higher state, or not? The philosophers of the Yoga school emphatically answer that it is. They say that man's present state is a degeneration. There is not one religion on the face of the earth which says that man is an improvement. The idea is that his beginning is perfect and pure, that he degenerates until he cannot degenerate further, and that there must come a time when he shoots upward again to complete the circle. The circle must be described. However low he may go, he must ultimately take the upward bend and go back to the original source, which is God. Man comes from God in the beginning, in the middle he becomes man, and in the end he goes back to God. This is the method of putting it in the dualistic form. The monistic form is that man is God, and goes back to Him again. If our present state is the higher one, then why is there so much horror and misery, and why is there an end to it? If this is the higher state, why does it end? That which corrupts and degenerates cannot be the highest state. Why should it be so diabolical, so unsatisfying? It is only excusable, inasmuch as through it we are taking a higher groove; we have to pass through it in order to become regenerate again. Put a seed into the ground and it disintegrates, dissolves after a time, and out of that dissolution comes the splendid tree. Every soul must disintegrate to become God. So it follows that the sooner we get out of this state we call "man" the better for us. Is it by committing suicide that we get out of this state? Not at all. That will be making it worse. Torturing ourselves, or condemning the world, is not the way to get out. We have to pass through the Slough of Despond, and the sooner we are through, the better. It must always be remembered that man-state is not the highest state.

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanism the whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.
  In traditional Christianity, as in all the great religious formulations of the Perennial Philosophy, it was axiomatic that contemplation is the end and purpose of action. Today the great majority even of professed Christians regard action (directed towards material and social progress) as the end, and analytic thought (there is no question any longer of integral thought, or contemplation) as the means to that end.

1.08 - Stead and the Spirits, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  It is not, however, Lord Curzon but Mr. Stead and the spirits with whom we have to deal. We know Mr. Stead as a pushing and original journalist, not always over-refined or delicate either in his actions or expressions, skilful in the advertisement of his views, excitable, earnest, declamatory, loud and even hysterical, if you will, in some of his methods, but certainly neither a liar nor a swindler. He does and says what he believes and nothing else. It is impossible to dismiss his Bureau as an imposture or mere journalistic rclame. It is impossible to dismiss the phenomena of spirit communications, even with all the imposture that unscrupulous money-makers have imported into them, as unreal or a deception. All that can reasonably be said is that their true nature has not yet been established beyond dispute. There are two conceivable explanations, one that of actual spirit communication, the other that of vigorously dramatised imaginary conversations jointly composed with wonderful skill and consistency by the subconscious minds, whatever that may be, of the persons present, the medium being the chief dramaturge of this subconscious literary Committee. This theory is so wildly improbable and so obviously opposed to the nature of the phenomena themselves, that only an obstinate unwillingness to admit new facts and ideas can explain its survival, although it was natural and justifiable in the first stages of investigation. There remains the explanation of actual spirit communication. But even when we have decided on this hypothesis as the base of our investigation, we have to be on our guard against a multitude of errors; for the communications are vitiated first by the errors and self-deceptions of the medium and the sitters, then by the errors and self-deceptions of the communicant spirits, and, worst of all, by deliberate deceit, lies and jugglery on the part of the visitants from the other world. The element of deceit and jugglery on the part of the medium and his helpers is not always small, but can easily be got rid of. Cheap scepticism and cheaper ridicule in such matters is only useful for comforting small brains and weak imaginations with a sense of superiority to the larger minds who do not refuse to enquire into phenomena which are at least widespread and of a consistently regular character. The true attitude is to examine carefully the nature of the phenomena, the conditions that now detract from their value and the possibility of removing them and providing perfect experimental conditions which would enable us to arrive at a satisfactory scientific result. Until the value of the communications is scientifically established, any attempt to use them for utilitarian, theatrical or yet lighter purposes is to be deprecated, as such misuse may end in shutting a wide door to potential knowledge upon humanity.
  From this point of view Mr. Steads bizarre experiments are to be deprecated. The one redeeming feature about them is that, as conducted, they seem to remove the first elementary difficulty in the way of investigation, the possibility of human deceit and imposture. We presume that he has got rid of professional mediums and allows only earnest-minded and honourable investigators to be present. But the other elements of error and confusion are encouraged rather than obviated by the spirit and methods of Mr. Steads Bureau. First, there is the error and self-deception of the sitters. The spirit does not express himself directly but has to give his thoughts at third hand; they come first to the intermediary spirit, Julia or another, by her they are conveyed to the human medium and through him conveyed by automatic or conscious speech or writing to the listeners. It is obvious how largely the mind of the medium and, to a smaller but still great extent, the thought-impressions of the other sitters must interfere, and this without the least intention on their part, rather in spite of a strong wish in the opposite direction. Few men really understand how the human mind works or are fitted to watch the processes of their own conscious and half-conscious thought even when the mind is disinterested, still less when it is active and interested in the subject of communication. The sitters interfere, first, by putting in their own thoughts and expressions suggested by the beginnings of the communication, so that what began as a spirit conversation ends in a tangle of the mediums or sitters ideas with the little of his own that the spirit can get in now and then. They interfere not only by suggesting what they themselves think or would say on the subject, but by suggesting what they think the spirit ought dramatically to think or say, so that Mr. Gladstone is made to talk in interminable cloudy and circumambient periods which were certainly his oratorical style but can hardly have been the staple of his conversation, and Lord Beaconsfield is obliged to be cynical and immoral in the tone of his observations. They interfere again by eagerness, which sometimes produces replies according to the sitters wishes and sometimes others which are unpleasant or alarming, but in neither case reliable. This is especially the case in answers to questions about the future, which ought never to be asked. It is true that many astonishing predictions occur which are perfectly accurate, but these are far outweighed by the mass of false and random prediction. These difficulties can only be avoided by rigidly excluding every question accompanied by or likely to raise eagerness or expectation and by cultivating entire mental passivity. The last however is impossible to the medium unless he is a practised Yogin, or in a trance, or a medium who has attained the habit of passivity by an unconscious development due to long practice. In the sitters we do not see how it is to be induced. Still, without unemotional indifference to the nature of the answer and mental passivity the conditions for so difficult and delicate a process of communication cannot be perfect.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  This "emptiness" is not a theory. Even less is it "poetry" (which I have often heard). Nor is it a philosophical suggestion. It is a direct apprehension (direct "experience" is not quite right, since it is free of the duality of subject and object, and since it never enters the stream of time and thus is never "experiential" in any typical sense)-free of thoughts, free of dualities, free of time and temporal succession:
  I speak therefore of a Godhead from which as yet nothing emanates and nothing moves or is thought about.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  If indeed the philology of the Europeans were an exact science or its conclusions inevitable results from indisputable premises, there would be no room for any reopening of the subject. But the failure of comparative philology to develop a sound scientific basis & to create a true science of language has been one of the conspicuous intellectual disappointments of the nineteenth century. There can be no denial of that failure. This so-called science is scouted by scientific minds and even the possibility of an etymological science has been disputed. The extravagances of the philological sun myth weavers have been checked by a later method which prefers the evidence of facts to the evidence of nouns & adjectives. The later ethnological theories ignore the conclusions & arguments of the philologists. The old theory of Aryan, Semite, Dravidian & Turanian races has everywhere been challenged and is everywhere breached or rejected. The philologists have indeed established some useful identities and established a few rules of phonetical modification and detrition. But the rest is hypothesis and plausible conjecture. The capacity of brilliant conjecture, volatile inference and an ingenious imagination have been more useful to the modern Sanscrit scholar than rigorous research, scientific deduction or patient and careful generalisation. We are therefore at liberty even on the ground of European science & knowledge to hesitate before the conclusions of philological scholarship.
  But for my own part I do not hold myself bound by European research&European theories.My scepticism of nineteenth century results goes farther than is possible to any European scepticism. The Science of comparative religion in Europe seems to me to be based on a blunder. The sun & star theory of comparative mythology with its extravagant scholastic fancies & lawless inferences carries no conviction to my reason. I find in the Aryan & Dravidian tongues, the Aryan and Dravidian races not separate & unconnected families but two branches of a single stock. The legend of the Aryan invasion & settlement in the Panjab in Vedic times is, to me, a philological myth. The naturalistic interpretation of theVedas I accept only as a transference or adhyaropa of European ideas into the Veda foreign to the mentality of the Vedic Rishis & Max Mullers discovery of Vedic henotheism as a brilliant & ingenious error. Whatever is sound & indisputable in European ideas & discoveries, I am bound to admit & shall use, but these large generalisations & assumptions ought, I think, no longer to pass current as unchallengeable truth or the final knowledge about the Vedas. My method is rather to make a tabula rasa of all previous theories European or Indian & come back to the actual text of the Veda for enlightenment, the fundamental structure & development of the old Sanscrit tongue for a standard of interpretation and the connection of thought in the hymns for a guide to their meaning. I have arrived as a result at a theory of the Vedic religion, of which this book is intended to give some initial indications.
  I put aside at the beginning the common assumption that since religion started from the fears & desires of savages a record of religion as ancient as the Vedas must necessarily contain a barbarous or semi-barbarous mythology empty of any profound or subtle spiritual & moral ideas or, if it contains them at all, that it must be only in the latest documents. We have no more right to assume that the Vedic Rishis were a race of simple & frank barbarians than to assume that they were a class of deep and acute philosophers. What they were is the thing we have to discover and we may arrive at either conclusion or neither, but we must not start from our goal or begin our argument on the basis of our conclusion. We know nothing of the history & thought of the times, we know nothing of the state of their intellectual & social culture except what we can gather from the Vedic hymns themselves. Indications from other sources may be useful as clues but the hymns are our sole authority.
  The indications from external sources are few and inconclusive, but they are by no means favourable to the theory of a materialistic worship of Nature-Powers. The Europeans start with their knowledge of the old Pagan worship, their idea of the crudity of early Greek & German myth & practice and their minds naturally expect to find & even insist on finding an even greater crudity in the Vedas. But it must not be forgotten that in no written record of Greek or Scandinavian do the old religions appear as mere materialistic ideas or the old gods as mere Nature forces; they have also a moral significance, and show a substratum of moral and an admixture even of psychological & philosophical ideas. If in their origin, they were material and barbarous, they had already been moralised & intellectualised. Already even in Homer Pallas Athene is not the Dawn or any natural phenomenon, but a great preterhuman power of wisdom, force & intelligence; Apollo is not the Sunwho is represented by another deity, Helios but a moral or moralised deity. In the Veda, even in the European rendering, Varuna has a similar moral character and represents ethical & religious ideas far in advance of any that we find in the Homeric cult & ethics. We cannot rule out of court the possibility that others of the gods shared this Vedic distinction or that, even perhaps in their oldest hymns, the Indians had gone at least as far as the Greeks in the moralising of their religion.
  Moreover, even their moralised gods were only the superficial & exterior aspect of the Greek religion. Its deeper life fed itself on the mystic rites of Orpheus, Bacchus, the Eleusinian mysteries which were deeply symbolic and remind us in some of their ideas & circumstances of certain aspects of Indian Yoga. The mysticism & symbolism were not an entirely modern development. Orpheus, Bacchus & Demeter are the centre of an antique and prehistoric, even preliterary mind-movement. The element may have been native to Greek religious sentiment; it may have been imported from the East through the Aryan races or cultures of Asia Minor; but it may also have been common to the ancient systems of Greece & India. An original community or a general diffusion is at least possible. The double aspect of exoteric practice and esoteric symbolism may have already been a fundamental characteristic of the Vedic religion. Is it entirely without significance that to the Vedic mind men were essentially manu, thinkers, the original father of the race was the first Thinker, and the Vedic poets in the idea of their contemporaries not merely priests or sacred singers or wise bards but much more characteristically manishis & rishis, thinkers & sages?We can conceive with difficulty such ideas as belonging to that undeveloped psychological condition of the semi-savage to which sacrifices of propitiation & Nature-Gods helpful only for material life, safety & comfort were all-sufficient. Certainly, also, the earliest Indian writings subsequent to Vedic times bear out these indications. To the writers of the Brahmanas the sacrificial ritual enshrined an elaborate symbolism. The seers of the Upanishad worshipped Surya & Agni as great spiritual & moral forces and believed the Vedic hymns to be effective only because they contained a deep knowledge & a potent spirituality. They may have been in errormay have been misled by a later tradition or themselves have read mystic refinements into a naturalistic text. But also & equally, they may have had access to an unbroken line of knowledge or they may have been in direct touch or in closer touch than the moderns with the mentality of the Vedic singers.
  --
  Shall we suppose that a sacrifice with such a governance, such circumstances & such a crowning experience is the material offering of the Soma wine into a material fire on a material altar? Every expression in the text cries out against such an impossibility. This sacrifice must be a mental, moral subjective activity of which the Soma-offering is only a material symbol. We see at once that the Gita was not reading a later gloss into the Vedic idea in its description of the many kinds of Yajna in its [fourth] chapter. The modern Yoga and the ancient Yajna are one idea; there is only this difference that the Vedic Rishis regarded all the material & internal riches that came by Yoga as the gift of the gods to be offered to them again so that they may again increase them & supremely enrich our lives with all the boons that they, our friends, helpers, masters of world-evolution are so eager to shower upon us, the vessels & instruments of that evolution. The whole Vedic theory is succinctly stated in two slokas of the Gita. (III.10, 11)
    Sahayajnh prajh srishtw purovcha Prajpatih,
  --
  We have gathered much from this brief hymn, one of the deepest in thought in the Veda. If our construction is correct, then this at least appears that the Veda is no loose, empty & tawdry collection of vague images & shallow superstitions, but there are some portions of it at least which present a clear, well-knit writing full of meaning & stored with ideas. We have the work of sages & thinkers, rishayah, kavayah, manshinah, subtle practical psychologists & great Yogins, not the work of savage medicine-men evolving out of primitive barbarism the first glimpses of an embryonic culture in the half-coherent fumble, the meaningless ritual of a worship of personified rain, wind, fire, sun & constellations. The gods of the Veda have a clear & fixed personality & functions & its conceptions are founded on a fairly advanced knowledge & theory at least of our subjective nature. Nor when we look at the clearness, fixity & frequently psychological nature of the functions of the Greek gods, Apollo, Hermes, Pallas, Aphrodite, [have we] the right to expect anything less from the ancestors of the far more subtle-minded, philosophical & spiritual Indian nation.
  ***

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  was not to end in dualism. One should not forget that the theory
  of the privatio boni does not dispose of the eternity of hell and

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.

1.08 - The Three Schools of Magick 3, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Our Essay approaches its goal; the theory of Life to which initiation tends.
  Let us continue!
  --
  This prophet of the White School, chosen by its Masters and his brethren, to save the theory and Practice, is armed with a sword far mightier than Excalibur. He has been entrusted with a new Magical formula, one which can be accepted by the whole human race. Its adoption will streng then the Yellow School by giving a more positive value to their theory; while leaving the postulates of the Black School intact, it will transcend them and raise their theory and Practice almost to the level of the Yellow. As to the White School, it will remove from them all taint of poison of the Black, and restore vigour to their central formula of spiritual alchemy by giving each man an independent ideal. It will put an end to the moral castration involved in the assumption that each man, whatever his nature, should deny himself to follow out a fantastic and impracticable ideal of goodness. Incidentally, this formula will save Physical Science itself by making negligible the despair of futility, the vital scepticism which has emasculated it in the past. It shows that the joy of existence is not in a goal, for that indeed is clearly unattainable, but in the going itself.
  This law is called the Law of Thelema. It is summarized in the four words, "Do what thou wilt."

1.08 - THINGS THE GERMANS LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  in philosophy, logic as a theory, as a practical pursuit, and as a
  business, is beginning to die out. Turn to any German book: you will

1.094 - Understanding the Structure of Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We are, for instance, not conscious of the existence of worlds other than this earth, or the physical plane. But scriptures tell us, and even science corroborates, that there can be many kinds of beings perhaps infinite in number all differing, one from the other. Also, the contents of the realms will not be similar, because they belong to different space-times. This is also a great revelation of the modern theory of relativity. There are infinite space-times, and each space-time has a peculiar conditioning feature which manifests itself as a particular world of perception or experience. This particular space-time is only one possibility among the many possibilities in the form of many other space-times infinite in number. This is also mentioned to us in the stories of the Yoga Vasishtha. Infinite space-times, infinite worlds are there, and one can be penetrating through the other, one not being aware of the existence of the other. Worlds interpenetrate one another at a given cross-section of time and space, and yet one will not be aware of the other on account of the difference of the frequency of consciousness which is connected to that particular order of space-time.
  This present condition of experience, which is called udita in this particular sutra, is only one time-form taken by prakriti, and it has potentialities which were in the past that can manifest themselves once again in the future. There will be an occasion for us to study this in future, when Patanjali will tell us that there is no identical substance called individual at all. There is no self-identical being. They are only different phases of the manifestation of prakriti, which is mistaken for a self-identical individuality, so that what is intended here is that the so-called asmita, which plays such havoc, is a phantasmagoria. It is not there at all!

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 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  There is another class of Vrittis called Vikalpa. A word is uttered, and we do not wait to consider its meaning; we jump to a conclusion immediately. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint. The weaker the man, the less he has of restraint. Examine yourselves always by that test. When you are going to be angry or miserable, reason it out how it is that some news that has come to you is throwing your mind into Vrittis.
  --
  --
  What is the result of constant practice of this higher concentration? All old tendencies of restlessness and dullness will be destroyed, as well as the tendencies of goodness too. The case is similar to that of the chemicals used to take the dirt and alloy off gold. When the ore is smelted down, the dross is burnt along with the chemicals. So this constant controlling power will stop the previous bad tendencies, and eventually, the good ones also. Those good and evil tendencies will suppress each other, leaving alone the Soul, in its own splendour untrammelled by either good or bad, the omnipresent, omnipotent, and omniscient. Then the man will know that he had neither birth nor death, nor need for heaven or earth. He will know that he neither came nor went, it was nature which was moving, and that movement was reflected upon the soul. The form of the light reflected by the glass upon the wall moves, and the wall foolishly thinks it is moving. So with all of us; it is the Chitta constantly moving making itself into various forms, and we think that we are these various forms. All these delusions will vanish. When that free Soul will comm and not pray or beg, but comm and then whatever It desires will be immediately fulfilled; whatever It wants It will be able to do. According to the Sankhya philosophy, there is no God. It says that there can be no God of this universe, because if there were one, He must be a soul, and a soul must be either bound or free. How can the soul that is bound by nature, or controlled by nature, create? It is itself a slave. On the other hand, why should the Soul that is free create and manipulate all these things? It has no desires, so it cannot have any need to create. Secondly, it says the theory of God is an unnecessary one; nature explains all. What is the use of any God? But Kapila teaches that there are many souls, who, though nearly attaining perfection, fall short because they cannot perfectly renounce all powers. Their minds for a time merge in nature, to re-emerge as its masters. Such gods there are. We shall all become such gods, and, according to the Sankhyas, the God spoken of in the Vedas really means one of these free souls. Beyond them there is not an eternally free and blessed Creator of the universe. On the other hand, the Yogis say, "Not so, there is a God; there is one Soul separate from all other souls, and He is the eternal Master of all creation, the ever free, the Teacher of all teachers." The Yogis admit that those whom the Sankhyas call "the merged in nature" also exist. They are Yogis who have fallen short of perfection, and though, for a time, debarred from attaining the goal, remain as rulers of parts of the universe.
  - -
  --
  Why should there be repetition? We have not forgotten the theory of Samskaras, that the sum-total of impressions lives in the mind. They become more and more latent but remain there, and as soon as they get the right stimulus, they come out. Molecular vibration never ceases. When this universe is destroyed, all the massive vibrations disappear; the sun, moon, stars, and earth, melt down; but the vibrations remain in the atoms. Each atom performs the same function as the big worlds do. So even when the vibrations of the Chitta subside, its molecular vibrations go on, and when they get the impulse, come out again. We can now understand what is meant by repetition. It is the greatest stimulus that can be given to the spiritual Samskaras. "One moment of company with the holy makes a ship to cross this ocean of life." Such is the power of association. So this repetition of Om, and thinking of its meaning, is keeping good company in your own mind. Study, and then meditate on what you have studied. Thus light will come to you, the Self will become manifest.
  But one must think of Om, and of its meaning too. Avoid evil company, because the scars of old wounds are in you, and evil company is just the thing that is necessary to call them out. In the same way we are told that good company will call out the good impressions that are in us, but which have become latent. There is nothing holier in the world than to keep good company, because the good impressions will then tend to come to the surface.

1.09 - Fundamental Questions of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  different kind of empiricism arise with Mesmers theory of animal
  magnetism, stemming partly from practical experiences which today we
  --
  Freud extended the repression theory to the whole field of
  psychogenic neuroses with great practical success; indeed, he went on to
  --
  patient is there to be treated and not to verify a theory. For that matter,
  there is no single theory in the whole field of practical psychology that
  cannot on occasion prove basically wrong. In particular, the view that the
  --
  enormous role in Freudian theory. This urge, like every other urge, is not a
  personal acquisition, but is an objective and universal datum that has
  --
  beings and their neuroses into the strait jacket of a single theory.
  [243]
  --
  that were better shut, and vice versa. Medical theory is just as likely as the
  patient to become the victim of its own subjective premises, even if to a
  --
  divergences of theory. Disagreements of this kind are, as always,
  incentives to a new and deeper questioning. So also in psychology. The

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  uniform, which only finds its expression in the theory of equal rights,
  is essentially bound up with a declining culture: the chasm between
  --
  country the theory of environment--a regular neuropathic notion--has
  become sacrosanct and almost scientific, and finds acceptance even

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  About the theory of evolution, for instance, he wrote:
  A theory of spiritual evolution is not identical with a scien
  tific theory of form-evolution and physical life-evolution; it
  must stand on its own inherent justification: it may accept
  --
  knowledge, here brought to bear on the biological theory
  of evolution, may be equally well applied to other branch
  --
  We can say that the Big Bang theory is currently re
  garded as a well-established theory, the standard-model
  acceptable to most physicists, and that the questions that
  --
  the theory of the explosion, the Big Bang at the beginning
  of time. In 1953 the majority of astronomers had not yet
  --
  posed to confirm the theory. Still, in a 1980 poll, 69% of the
  astronomers supported the Big Bang, only 2% stuck with
  the Steady State theory, and 29% were unsure. 9
  This means that Sri Aurobindo wrote what he had seen
  --
  According to the current Big Bang theory, the universe
  originated from something smaller than an atom, even
  --
  proceeding. This is why string theory and M- theory, much
  flaunted but as yet little proven, propose several solutions
  --
  tum theory known as the quantum vacuum. (It should
  be stated here explicitly that this comparison is not meant
  --
  ics.) But the point is that what at the time was a novel theory
  in physics is stated as fact in a magnum opus by Sri Auro
  --
  vibration bring to mind the quantum theory according to
  which virtual particles arise continuously out of the void
  --
  only means that it is a highly credible theory, not that it is
  an absolute and definitive truth. And in a serious popular
  --
  is hardly a cosmological theory in science fiction that is not
  backed up by theoretical physics, or made acceptable by the
  --
  standard Big Bang theory. But one of the most impressive
  stances against the Big Bang was that by John Maddox, for
  --
  new theory as the Big Bang came to require more and more
  22 Id., p. 83.
  --
  make it fit observations. And string theory has spawned
  not only the possibility of a multitude of universes, a mul

1.09 - Stead and Maskelyne, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  In judging the evidence, we must attach especial importance to the opinion of men who have dealt with the facts at first hand. Recently, two such men have put succinctly their arguments for and against the truth of spiritualism, Mr. W. T. Stead and the famous conjurer, Mr. Maskelyne. We will deal with Mr. Maskelyne first, who totally denies the value of the facts on which spiritualism is based. Mr. Maskelyne puts forward two absolutely inconsistent theories, first, that spiritualism is all fraud and humbug, the second, that it is all subconscious mentality. The first was the theory which has hitherto been held by the opponents of the new phenomena, the second the theory to which they are being driven by an accumulation of indisputable evidence. Mr. Maskelyne, himself a professed master of jugglery and illusion, is naturally disposed to put down all mediums as irregular competitors in his own art; but the fact that a conjuror can produce an illusory phenomenon, is no proof that all phenomena are conjuring. He farther argues that no spiritualistic phenomena have been produced when he could persuade Mr. Stead to adopt conditions which precluded fraud. We must know Mr. Maskelynes conditions and have Mr. Steads corroboration of this statement before we can be sure of the value we must attach to this kind of refutation. In any case we have the indisputable fact that Mr Stead himself has been the medium in some of the most important and best ascertained of the phenomena. Mr. Maskelyne knows that Mr. Stead is an honourable man incapable of a huge and impudent fabrication of this kind and he is therefore compelled to fall back on the wholly unproved theory of the subconscious mind. His arguments do not strike us as very convincing. Because we often write without noticing what we are writing, mechanically, therefore, says this profound thinker, automatic writing must be the same kind of mental process. The one little objection to this sublimely felicitous argument is that automatic writing has no resemblance whatever to mechanical writing. When a an writes mechanically, he does not notice what he is writing; when he writes automatically, he notices it carefully and has his whole attention fixed on it. When he writes mechanically, his hand records something that it is in his mind to write; when he writes automatically, his hand transcribes something which it is not in his mind to write and which is often the reverse of what his mind would tell him to write. Mr. Maskelyne farther gives the instance of a lady writing a letter and unconsciously putting an old address which, when afterwards questioned, she could not remember. This amounts to no more than a fit of absent-mindedness in which an old forgotten fact rose to the surface of the mind and by the revival of old habit was reproduced on the paper, but again sank out of immediate consciousness as soon as the mind returned to the present. This is a mental phenomenon essentially of the same class as our continuing unintentionally to write the date of the last year even in this years letters. In one case it is the revival, in the other the persistence of an old habit. What has this to do with the phenomena of automatic writing which are of an entirely different class and not attended by absent-mindedness at all? Mr. Maskelyne makes no attempt to explain the writing of facts in their nature unknowable to the medium, or of repeated predictions of the future, which are common in automatic communications.
  On the other side Mr. Steads arguments are hardly more convincing. He bases his belief, first, on the nature of the communications from his son and others in which he could not be deceived by his own mind and, secondly, on the fact that not only statements of the past, but predictions of the future occur freely. The first argument is of no value unless we know the nature of the communication and the possibility or impossibility of the facts stated having been previously known to Mr. Stead. The second is also not conclusive in itself. There are some predictions which a keen mind can make by inference or guess, but, if we notice the hits and forget the misses, we shall believe them to be prophecies and not ordinary previsions. The real value of Mr. Steads defence of the phenomena lies in the remarkable concrete instance he gives of a prediction from which this possibility is entirely excluded. The spirit of Julia, he states, predicted the death within the year of an acquaintance who, within the time stated, suffered from two illnesses, in one of which the doctors despaired of her recovery. On each occasion the predicting spirit was naturally asked whether the illness was not to end in the death predicted, and on each she gave an unexpected negative answer and finally predicted a death by other than natural means. As a matter of fact, the lady in question, before the year was out, leaped out of a window and was killed. This remarkable prophecy was obviously neither a successful inference nor a fortunate guess, nor even a surprising coincidence. It is a convincing and indisputable prophecy. Its appearance in the automatic writing can only be explained either by the assumption that Mr. Stead has a subliminal self, calling itself Julia, gifted with an absolute and exact power of prophecy denied to the man as we know him,a violent, bizarre and unproved assumption,or by the admission that there was a communicant with superior powers to ordinary humanity using the hand of the writer. Who that was, Julia or another, ghost, spirit or other being, is a question that lies beyond. This controversy, with the worthlessness of the arguments on either side and the supreme worth of the one concrete and precise fact given, is a signal proof of our contention that, in deciding this question, it is not a priori arguments, but facts used for their evidential value as an impartial lawyer would use them, that will eventually prevail.

1.09 - The Chosen Ideal, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  This is indeed the most poetical and forcible way in which the theory of Ishta-Nishtha has ever been put. This Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. He must say with Hanuman in the Rmyana, "Though I know that the Lord of Shri and the Lord of Jnaki are both manifestations of the same Supreme Being, yet my all in all is the lotus-eyed Rma." Or, as was said by the sage Tulasidsa, he must say, "Take the sweetness of all, sit with all, take the name of all, say yea, yea, but keep your seat firm." Then, if the devotional aspirant is sincere, out of this little seed will come a gigantic tree like the Indian banyan, sending out branch after branch and root after root to all sides, till it covers the entire field of religion. Thus will the true devotee realise that He who was his own ideal in life is worshipped in all ideals by all sects, under all names, and through all forms.
  next chapter: 1.10 - The Methods and the Means

1.09 - The Secret Chiefs, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Now this, as you know, is an exceedingly complex subject; its theory is tortuous, and its practice encompassed with every kind of difficulty.
  Is there no simple method?

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  philosophical theory. It is simply a common savage dogma
  incorporated in the system of an historical religion. To suppose,

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  This clinging to life you see manifested in every animal. Upon it many attempts have been made to build the theory of a future life, because men are so fond of life that they desire a future life also. Of course it goes without saying that this argument is without much value, but the most curious part of it is, that, in Western countries, the idea that this clinging to life indicates a possibility of future life applies only to men, but does not include animals. In India this clinging to life has been one of the arguments to prove past experience and existence. For instance, if it be true that all our knowledge has come from experience, then it is sure that that which we never experienced we cannot imagine or understand. As soon as chickens are hatched they begin to pick up food. Many times it has been seen, where ducks have been hatched by hens, that, as soon as they came out of the eggs they flew to water, and the mother thought they would be drowned. If experience be the only source of knowledge, where did these chickens learn to pick up food, or the ducklings that the water was their natural element? If you say it is instinct, it means nothing it is simply giving a word, but is no explanation. What is this instinct? We have many instincts in ourselves. For instance, most of you ladies play the piano, and remember, when you first learned, how carefully you had to put your fingers on the black and the white keys, one after the other, but now, after long years of practice, you can talk with your friends while your fingers play mechanically. It has become instinct. So with every work we do; by practice it becomes instinct, it becomes automatic; but so far as we know, all the cases which we now regard as automatic are degenerated reason. In the language of the Yogi, instinct is involved reason. Discrimination becomes involved, and gets to be automatic Samskaras. Therefore it is perfectly logical to think that all we call instinct in this world is simply involved reason. As reason cannot come without experience, all instinct is, therefore, the result of past experience. Chickens fear the hawk, and ducklings love the water; these are both the results of past experience. Then the question is whether that experience belongs to a particular soul, or to the body simply, whether this experience which comes to the duck is the duck's forefa thers' experience, or the duck's own experience. Modern scientific men hold that it belongs to the body, but the Yogis hold that it is the experience of the mind, transmitted through the body. This is called the theory of reincarnation.
  We have seen that all our knowledge, whether we call it perception, or reason, or instinct, must come through that one channel called experience, and all that we now call instinct is the result of past experience, degenerated into instinct and that instinct regenerates into reason again. So on throughout the universe, and upon this has been built one of the chief arguments for reincarnation in India. The recurring experiences of various fears, in course of time, produce this clinging to life. That is why the child is instinctively afraid, because the past experience of pain is there in it. Even in the most learned men, who know that this body will go, and who say "never mind, we have had hundreds of bodies, the soul cannot die" even in them, with all their intellectual convictions, we still find this clinging on to life. Why is this clinging to life? We have seen that it has become instinctive. In the psychological language of the Yogis it has become a Samskara. The Samskaras, fine and hidden, are sleeping in the Chitta. All this past experience of death, all that which we call instinct, is experience become subconscious. It lives in the Chitta, and is not inactive, but is working underneath.
  --
  The system of Yoga is built entirely on the philosophy of the Snkhyas, as I told you before, and here again I shall remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, nature is both the material and the efficient cause of the universe. In nature there are three sorts of materials, the Sattva, the Rajas, and the Tamas. The Tamas material is all that is dark, all that is ignorant and heavy. The Rajas is activity. The Sattva is calmness, light. Nature, before creation, is called by them Avyakta, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, the three materials begin to mingle in various fashions, and the result is the universe. In every man, also, these three materials exist. When the Sattva material prevails, knowledge comes; when Rajas, activity; and when Tamas, darkness, lassitude, idleness, and ignorance. According to the Sankhya theory, the highest manifestation of nature, consisting of the three materials, is what they call Mahat or intelligence, universal intelligence, of which each human intellect is a part. In the Sankhya psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi, intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, which determines upon it. Out of Mahat comes egoism, out of which again come the fine materials. The fine materials combine and become the gross materials outside the external universe. The claim of the Sankhya philosophy is that beginning with the intellect down to a block of stone, all is the product of one substance, different only as finer to grosser states of existence. The finer is the cause, and the grosser is the effect. According to the Sankhya philosophy, beyond the whole of nature is the Purusha, which is not material at all. Purusha is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross materials. It is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusha must be immortal, because it is not the result of combination. That which is not the result of combination cannot die. The Purushas or souls are infinite in number.
  Now we shall understand the aphorism that the states of the qualities are defined, undefined, indicated only, and signess. By the "defined" are meant the gross elements, which we can sense. By the "undefined" are meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practise Yoga, however, says Patanjali, after a while your perceptions will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being emits a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we all throw out these Tanmatras, just as a flower continuously sends out fine particles which enable us to smell it. Every day of our lives we throw out a mass of good or evil, and everywhere we go the atmosphere is full of these materials. That is how there came to the human mind, unconsciously, the idea of building temples and churches. Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he did not know the reason, man found that the place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there, the place will influence him and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with man is that he forgets the original meaning, and puts the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there, it would become as bad as any other place. It is not the building, but the people that make a church, and that is what we always forget. That is why sages and holy persons, who have much of this Sattva quality, can send it out and exert a tremendous influence day and night on their surroundings. A man may become so pure that his purity will become tangible. Whosoever comes in contact with him becomes pure.
  Next "the indicated only" means the Buddhi, the intellect. "The indicated only" is the first manifestation of nature; from it all other manifestations proceed. The last is "the signless". There seems to be a great difference between modern science and all religions at this point. Every religion has the idea that the universe comes out of intelligence. The theory of God, taking it in its psychological significance, apart from all ideas of personality, is that intelligence is first in the order of creation, and that out of intelligence comes what we call gross matter. Modern philosophers say that intelligence is the last to come. They say that unintelligent things slowly evolve into animals, and from animals into men. They claim that instead of everything coming out of intelligence, intelligence itself is the last to come. Both the religious and the scientific statements, though seeming directly opposed to each other are true. Take an infinite series, ABAB AB. etc. The question is which is first, A or B? If you take the series as AB. you will say that A is first, but if you take it as BA, you will say that B is first. It depends upon the way we look at it. Intelligence undergoes modification and becomes the gross matter, this again merges into intelligence, and thus the process goes on. The Sankhyas, and other religionists, put intelligence first, and the series becomes intelligence, then matter. The scientific man puts his finger on matter, and says matter, then intelligence. They both indicate the same chain. Indian philosophy, however, goes beyond both intelligence and matter, and finds a Purusha, or Self, which is beyond intelligence, of which intelligence is but the borrowed light.
    

1.10 - Conscious Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:The problem of consciousness is not solved by this theory; for it does not explain how the contact of vibrations of Force should give rise to conscious sensations. The Sankhyas or analytic thinkers posited therefore behind these five elements two principles which they called Mahat and Ahankara, principles which are really non-material; for the first is nothing but the vast cosmic principle of Force and the other the divisional principle of Ego-formation. Nevertheless, these two principles, as also the principle of intelligence, become active in consciousness not by virtue of Force itself, but by virtue of an inactive Conscious-Soul or souls in which its activities are reflected and by that reflection assume the hue of consciousness.
  5:Such is the explanation of things offered by the school of Indian philosophy which comes nearest to the modern materialistic ideas and which carried the idea of a mechanical or unconscious Force in Nature as far as was possible to a seriously reflective Indian mind. Whatever its defects, its main idea was so indisputable that it came to be generally accepted. However the phenomenon of consciousness may be explained, whether Nature be an inert impulse or a conscious principle, it is certainly Force; the principle of things is a formative movement of energies, all forms are born of meeting and mutual adaptation between unshaped forces, all sensation and action is a response of something in a form of Force to the contacts of other forms of Force. This is the world as we experience it and from this experience we must always start.
  --
  7:Movement of Force being admitted as the whole nature of the Cosmos, two questions arise. And first, how did this movement come to take place at all in the bosom of existence? If we suppose it to be not only eternal but the very essence of all existence, the question does not arise. But we have negatived this theory. We are aware of an existence which is not compelled by the movement. How then does this movement alien to its eternal repose come to take place in it? by what cause? by what possibility? by what mysterious impulsion?
  8:The answer most approved by the ancient Indian mind was that Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. Force inherent in existence may be at rest or it may be in motion, but when it is at rest, it exists none the less and is not abolished, diminished or in any way essentially altered. This reply is so entirely rational and in accordance with the nature of things that we need not hesitate to accept it. For it is impossible, because contradictory of reason, to suppose that Force is a thing alien to the one and infinite existence and entered into it from outside or was non-existent and arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or non-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul, and the alternative states of rest or equilibrium of Prakriti and movement or disturbance of equilibrium.
  9:But since Force is thus inherent in existence and it is the nature of Force to have this double or alternative potentiality of rest and movement, that is to say, of self-concentration in Force and self-diffusion in Force, the question of the how of the movement, its possibility, initiating impulsion or impelling cause does not arise. For we can easily, then, conceive that this potentiality must translate itself either as an alternative rhythm of rest and movement succeeding each other in Time or else as an eternal self-concentration of Force in immutable existence with a superficial play of movement, change and formation like the rising and falling of waves on the surface of the ocean. And this superficial play - we are necessarily speaking in inadequate images - may be either coeval with the self-concentration and itself also eternal or it may begin and end in Time and be resumed by a sort of constant rhythm; it is then not eternal in continuity but eternal in recurrence.

1.10 - Fate and Free-Will, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The first is the answer of the devout and submissive mind in its dependence on God, but, unless we adopt a Calvinistic fatalism, the admission of the guiding and overriding will of God does not exclude the permission of freedom to the individual. The second is the answer of the scientist; Heredity determines our Nature, the laws of Nature limit our action, cause and effect compel the course of our development, and, if it be urged that we may determine effects by creating causes, the answer is that our own actions are determined by previous causes over which we have no control and our action itself is a necessary response to a stimulus from outside. The third is the answer of the Buddhist and of post-Buddhistic Hinduism. It is our fate, it is written on our forehead, when our Karma is exhausted, then alone our calamities will pass from us;this is the spirit of tamasic inaction justifying itself by a misreading of the theory of Karma.
  If we go back to the true Hindu teaching independent of Buddhistic influence, we shall find that it gives us a reconciliation of the dispute by a view of mans psychology in which both Fate and Free-will are recognised. The difference between Buddhism and Hinduism is that to the former the human soul is nothing, to the latter it is everything. The whole universe exists in the spirit, by the spirit, for the spirit; all we do, think and feel is for the spirit. Nature depends upon the Atman, all its movement, play, action is for the Atman.
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  The whole of causality may be defined as previous action leading to subsequent action, Karma and Karmaphal. The Hindu theory is that thought and feeling, as well as actual speech or deeds, are part of Karma and create effects, and we do not accept the European sentiment that outward expression of thought and feeling in speech or deed is more important than the thought or feeling itself. This outward expression is only part of the thing expressed and its results are only part of the Karmaphal. The previous karma has not one kind of result but many. In the first place, a certain habit of thought or feeling produces certain actions and speech or certain habits of action and speech in this life, which materialise in the next as good fortune or evil fortune. Again, it produces by its action for the good or ill of others a necessity of happiness or sorrow for ourselves in another birth. It produces, moreover, a tendency to persistence of that habit of thought or feeling in future lives, which involves the persistence of the good fortune or evil fortune, happiness or sorrow. Or, acting on different lines, it produces a revolt or reaction and replacement by opposite habits which in their turn necessitate opposite results for good or evil. This is the chain of karma, the bondage of works, which is the Hindu Fate and from which the Hindus seek salvation.
  If, however, there is no escape from the Law, if Nature is supreme and inexorable, there can be no salvation; freedom becomes a chimaera, bondage eternal. There can be no escape, unless there is something within us which is free and lord, superior to Nature. This entity the Hindu teaching finds in the spirit ever free and blissful which is one in essence and in reality with the Supreme Soul of the Universe. The spirit does not act, it is Nature that contains the action. If the spirit acted, it would be bound by its action The thing that acts is Prakriti, Nature, which determines the Swabhava of things and is the source and condition of Law or dharma. The soul or Purusha holds up the swabhava, watches and enjoys the action and its fruit, sanctions the law or dharma. It is the king, Lord or Ishwara without whose consent nothing can be done by Prakriti. But the king is above the law and free.

1.10 - THE FORMATION OF THE NOOSPHERE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  conjecture in theory. For if the power of attraction between simple
  atoms is so great, what may we not expect if similar bonds are con-

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  dantic theory of cosmic origin is immediately confronted
  in the human mind by two powerful contradictions, the

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  either the supreme Truth is not of this world, as all the world religions have proclaimed, and we are wasting our time with futilities; or there is something else besides everything we have been told. The consideration is all the more relevant since it is not a theory but a practical experience. Here is what Sri Aurobindo reported: I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all . . . in the end it began to disappear into a greater Super-consciousness from above. . . . The aspect of an illusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth. . . . Nirvana in my liberated consciousness turned out to be the beginning of my realization, a first step towards the complete thing, not the sole true attainment possible or even a culminating finale.118
  What kind of Transcendent was this, which seemed to stand not at the summit but at midpoint? To use a rather simple but correct analogy, we could say that sleep represents a transcendental state with respect to waking, but it is no higher or truer than waking, nor is it less true. It is simply another state of consciousness. The moment we withdraw from mental and vital activity, obviously everything vanishes, much as taking an anesthetic dulls all sense of feeling.

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Is this, then, the last word about the Veda? Or, and this is the idea I write to suggest, is it not rather the culmination of a long increasing & ever progressing error? The theory this book is written to enunciate & support is simply this, that our forefa thers of early Vedantic times understood the Veda, to which they were after all much nearer than ourselves, far better than Sayana, far better than Roth & Max Muller, that they were, to a great extent, in possession of the real truth about the Veda, that that truth was indeed a deep spiritual truth, karmakanda as well as jnanakanda of the Veda contains an ancient knowledge, a profound, complex & well-ordered psychology & philosophy, strange indeed to our modern conception, expressed indeed in language still stranger & remoter from our modern use of language, but not therefore either untrue or unintelligible, and that this knowledge is the real foundation of our later religious developments, & Veda, not only by historical continuity, but in real truth & substance is the parent & bedrock of all later Hinduism, of Vedanta, Sankhya, Nyaya, Yoga, of Vaishnavism & Shaivism&Shaktism, of Tantra&Purana, even, in a remoter fashion, of Buddhism & the later unorthodox religions. From this quarry all have hewn their materials or from this far-off source drawn unknowingly their waters; from some hidden seed in the Veda they have burgeoned into their wealth of branchings & foliage. The ritualism of Sayana is an error based on a false preconception popularised by the Buddhists & streng thened by the writers of the Darshanas,on the theory that the karma of the Veda was only an outward ritual & ceremony; the naturalism of the modern scholars is an error based on a false preconception encouraged by the previous misconceptions of Sayana,on the theory of the Vedas [as] not only an ancient but a primitive document, the production of semi-barbarians. The Vedantic writers of the Upanishads had alone the real key to the secret of the Vedas; not indeed that they possessed the full knowledge of a dialect even then too ancient to be well understood, but they had the knowledge of the Vedic Rishis, possessed their psychology, & many of their general ideas, even many of their particular terms & symbols. That key, less & less available to their successors owing to the difficulty of the knowledge itself & of the language in which it was couched and to the immense growth of outward ritualism, was finally lost to the schools in the great debacle of Vedism induced by the intellectual revolutions of the centuries which immediately preceded the Christian era.
  It is therefore a Vedantic or even what would nowadays be termed a theosophic interpretation of the Veda which in this book I propose to establish. My suggestion is that the gods of the Rigveda were indeed, as the European scholars have seen, masters of the Nature-Powers, but not, as they erroneously theorise, either exclusively or even mainly masters of the visible & physical Nature-Powers. They presided over and in their nature & movement were also & more predominantly mental Nature-Powers, vital Nature-Powers, even supra-mental Nature-Powers. The religion of the Vedic Rishis I suppose on this hypothesis to have been a sort of practical & concrete Brahmavada founded on the three principles of complex existence, isotheism of the gods and parallelism of their functions on all the planes of that complex existence; the secret of their ideas, language & ritual I suppose to rest in an elaborate habit of symbolism & double meaning which tends to phrase & typify all mental phenomena in physical and concrete figures. While the European scholars suppose the Rishis to have been simple-minded barbarians capable only of a gross & obvious personification of forces, only of a confused, barbarous and primitive system of astronomical allegories and animistic metaphors, I suppose them to have been men of daring and observant minds, using a bold and vigorous if sometimes fanciful system of images to express an elaborate practical psychology and self-observation in which what we moderns regard as abstract experiences & ideas were rather perceived with the vividness of physical experiences & images & so expressed in the picturesque terms of a great primitive philosophy. Their outward sacrifice & ritual I suppose to have been partly the symbols & partly the means of material expression for certain psychological processes, the first foundations of our Hindu system of Yoga, by which they believed themselves able to attain inward & outward mastery, knowledge, joy and extended life & being.
  This theory, although it starts really from a return to the point of view of the early Vedantic writers, appears at the present day doubly revolutionary, because it denies the two established systems of interpretation which have conquered and still hold the modern mind and determine for it the sense of the Veda. Sayana is for the orthodox Indian the decisive and infallible authority; for the heterodox or educated the opinions and apparent discoveries of European philologists are the one infallible and irrefutable pramna. Is it then really true that either from the point of view of orthodox Hindu faith or on the basis of a rational interpretation based on sound philology and criticism the door is closed to any radically new interpretation and the true sense of Veda has, in the main, been settled for us & to all future generations? If so, if Sayanas authority is unquestionable, or if the system of the Europeans is sound and unimprovable in its essential features, then there is no room for the new theory of which I have briefly indicated the nature. The Veda then remains nothing more than a system of sacrificial ritual & mythology of the most primitive crudeness. I hope to show briefly that there is no such finality; the door is wide open, the field is still free for a better understanding and a deeper knowledge.
  The modern world cares little for orthodox Hindu opinion, for the opinion of its Pandits or for the ancient authority of its received guides; putting these things aside as the heavy and now useless baggage of the dead past it moves on free and unhampered to its objective, seeking ever fresh vistas of undiscovered knowledge. But a Hindu writer, still holding the faith of his ancestors, owes a certain debt to the immediate past, not so much as to hamper his free enquiry and outlook upon truth, but enough to demand from him a certain respect for whatever in it is really respectworthy and some attempt to satisfy his coreligionists that in opening out a fresh outlook on ancient knowledge he is not uprooting truths that are essential to their common religion. Nothing in those truths compels us to accept the plenary authority of Sayana or the ritualistic interpretation of the Vedas. The hymns of the Veda are, for us, inspired truth and therefore infallible; it follows that the only interpretative authority on them which can claim also to be infallible is one which itself works by the faculty of divine inspiration. The only works for which the ordinary tradition claims this equal authority are the Brahmanas, Aranyakas & Upanishads. Even among these authorities, if we accept them as all and equally inspired and authoritative, and on this point Hindus are not in entire agreement,the Brahmanas which deal with the ceremonial detail of Vedic sacrifice, are authoritative for the ritual only; for the inner sense the Upanishads are the fit authority. Sayana can lay claim to no such sanctity for his opinions. He is no ancient Rishi, nor even an inspired religious teacher, but a grammarian and scholar writing in the twelfth century after Christ several millenniums subsequent to the Rishis to whom Veda was revealed. By his virtues & defects as a scholar his interpretation must be judged. His erudition is vast, his industry colossal; he has so occupied the field that everyone who approaches the Veda must pass to it under his shadow; his commentary is a mine of knowledge about Vedic Sanscrit and full of useful hints for the interpretation of Veda. But there the tale of his merits ends. Other qualities are needed for a successful Vedic commentary which in Sayana are conspicuous by their absence; and his defects as a critic are almost as colossal as his industry and erudition. He is not a disinterested mind seeking impartially the truth of Veda but a professor of the ritualistic school of interpretation intent upon reading the traditional ceremonial sense into the sacred hymns; even so he is totally wanting in consistency, coherence and settled method. Not only is he frequently uncertain of himself, halts and qualifies his interpretation with an alternative or not having the full courage of his ritualistic rendering introduces it as a mere possibility,these would be meritorious failings,but he wavers in a much more extraordinary fashion, forcing the ritualistic sense of a word or passage where it cannot possibly hold, abandoning it unaccountably where it can well be sustained. The Vedas are masterpieces of flawless literary style and logical connection. But Sayana, like many great scholars, is guiltless of literary taste and has not the least sense of what is or is not possible to a good writer. His interpretation of any given term is seldom consistent even in similar passages of different hymns, but he will go yet farther and give two entirely different renderings to the same word though occurring in successive riks & in an obviously connected strain of thought. The rhythm and balance of a sentence is nothing to him, he will destroy it ruthlessly in order to get over a difficulty of interpretation; he will disturb the arrangement of a sentence sometimes in the most impossible manner, connecting absolutely disconnected words, breaking up inseparable connections, inserting a second and alien sentence in between the head & tail of the first, and creating a barbarous complexity & confusion where the symbolic movement of the Rishis, unequalled in its golden ease, lucidity and straightforwardness, demands an equal lucidity & straightforwardness in the commentator. A certain rough coherence of thought he attempts to keep, but his rendering makes oftenest a clumsy sense & not unoften no ascertainable sense at all; while he has no scruple in breaking up the coherence entirely in favour of his ritualism. These are, after all, faults common in a scholastic mentality, but even were they less prominent & persistent in him than I have found them to be, they liberate us from all necessity for an exaggerated deference to his authority as an interpreter. Nor, indeed, were Sayana an ideal commentator, could he possibly be relied upon to give us the true sense of Veda; for the language of these hymns, whatever the exact date of their Rishis, goes back to an immense antiquity and long before Sayana the right sense of many Vedic words and the right clue to many Vedic allusions and symbols were lost to the scholars of India. Much indeed survived in tradition, but more had been lost or disfigured, and the two master clues, intellectual & spiritual, on which we can yet rely for the recovery of these losses, a sound philology and the renewal in ourselves of the experiences which form the subject of the Vedic hymns, were the one entirely wanting, the other grown more & more inaccessible with time not only to the Pandit but to the philosopher. Even in our days the sound philology is yet wanting, though the seeds have been sown & even the first beginnings made; nor are the Vedic experiences any longer pursued in their entirety by the Indian Yogins who have learned to follow in this Kali Yuga less difficult paths and more modern systems.
  --
  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.
  If this traditionlet us call it mystic or esoteric for want of a less abused wordwas already formed at the time of the Brahmanas and Upanishads, when and how did it originally arise? Two possibilities present themselves. The tradition may have grown up gradually in the period between the Vedic hymns and the exegetical writings or else the esoteric sense may have already existed in the Veda itself and descended in a stream of tradition to the later mystics, developing, modifying itself, substituting new terms for oldas is the way of traditions. The former is, practically, the European theory.We are told that this spiritual revolution, this movement away from ritual Nature-worship to Brahmavada, begun in the seed in the later Vedic hymns, is found in a more developed state in the Upanishads & culminated in Buddha. In these writings and in the Brahmanas some record can be found of the speculations by which the development was managed. If it prove to be so, if these ancient writings are really the result of progressive intellectual speculation departing from crude & imperfect beginnings of philosophic thought, the European theory justifies itself to the reason and can no longer easily be disputed. But is this the true character of the Upanishads? It seems to me that in most of their dealings with our religions and our philosophical literature European scholars have erred by imposing their own familiar ideas and the limits of their own mentality on the history of an alien mentality and an alien development. Nowhere has this error been more evident than in the failure to realise the true nature of the Upanishads. In India we have never developed, but only affirmed thought by philosophical speculation, because we have never attached to the mere intellectual idea the amazingly exaggerated value which Europe has attached to it, but regarded it only as a test of the logical value to be attached to particular intellectual statements of truth. That is not truth to us which is merely well & justly thought out & can be justified by ratiocinative argument; only that is truth which has been lived & seen in the inner experience. We meditate not to get ideas, but in order to experience, to realise. When we speak of the Jnani, the knower, we do not mean a competent and logical thinker full of wise or of brilliant ideas, but a soul which has seen and lived & spoken in himself with the living truth. Ratiocination is freely used by the later philosophers, but only for the justification against opponents of the ideas already formed by their own meditation or the meditation of others, Rishis, gurus, ancient Vedantins; it is not itself a sufficient means towards the discovery of truth, but at best a help. The ideas of our great thinkers are not mere intellectual statements or even happy or great intuitions; they are based upon spiritual experiences formalised by the intellect into a philosophy. Shankaras passionate advocacy of the idea of Maya as an explanation of life was not merely the ardour of a great metaphysician enamoured of a beautiful idea or a perfect theory of life, but the passion of a man with a deep & vast spiritual experience which he believed to be the sole means of human salvation. Therefore philosophy in India, instead of tending as in Europe to ignore or combat religion, has always been itself deeply religious. In Europe Buddha and Shankara would have become the heads of metaphysical schools & ranked with Kant or Hegel or Nietzsche1 as strong intellectual influences; in India they became, inevitably, the founders of great religious sects, immense moral & spiritual forces;inevitably because Europe has made thought its highest & noblest aim, while India seeks not after thought but soul-vision and inner experience and even in the realm of ideas believes that they can & ought to be seen & lived inwardly rather than merely thought and allowed indirectly to influence outward action. This has been the mentality of our race for ages.Was the mentality of our Vedic forefa thers entirely different from our own? Was it, as Western scholars seem to insist, a European mentality, the mentality of incursive Western savages, (it is Sergis estimate of the Aryans), changed afterwards by the contact with the cultured & reflective Dravidians into something new and strange, rationality changing to mysticism, materialism to a metaphysical spirituality? If so, the change had already been effected when the Upanishads were written. We speak of the discussions in the Upanishads; but in all truth the twelve Upanishads contain not a single genuine discussion. Only once in that not inconsiderable mass of literature, is there something of the nature of logical argument brought to the support of a philosophical truth. The nature of debate or logical reasoning is absent from the mentality of the Upanishadic thinkers. The grand question they always asked each other was not What hast thou thought out in this matter? or What are thy reasonings & conclusions? but What dost thou know? What hast thou seen in thyself? The Vedantic like the Vedic Rishi is a drashta & srota, not a manota, a kavi, not a manishi. There is question, there is answer; but solely for the comparison of inner knowledge & experience; never for ratiocinative argument, for disputation, for the battles of the logician. Always, knowledge, spiritual vision, experience are what is demanded; and often a questioner is turned back because he is not yet prepared in soul to realise the knowledge of the master. For all knowledge is within us and needs only to be awakened by the fit touch which opens the eyes of the soul or by the powerful revealing word.We find throughout the Vedic era always the same method, always the same theory of knowledge; they persist indeed in India to the present day and later habits of metaphysical debate unknown to the Vedic Brahmavadins have never been able to dethrone them from their primaeval supremacy. Let a man present never so finely reasoned a system of metaphysical philosophy, few will turn to hear, none leave his labour to receive, but let a man say as in the old Vedantic times I have experienced, my soul has seen, & hundreds in India will yet leave all to share in this new light of the eternal Truth.
  concrete visualisation & passion for his ideas & experiences which mark off the religious from the merely philosophical mind.
  The distinction is of the greatest importance; for not only does it show that the substance of our religious mentality and discipline goes back to the prehistoric antiquity of the Upanishads, but it justifies the hypothesis that the Vedantins of the Upanishads themselves held it as an inheritance from their Vedic forefa thers. If the Upanishads were only a record of intellectual speculations, the theory of a progression from Vedic materialism to new modes of thought would be entirely probable and no other hypothesis could hold the field without first destroying the rationalistic theory by new and unsuspected evidence. But the moment we perceive that the Upanishads are the result of this ancient & indigenous system of truth-finding, we are liberated from the burden of European examples. Evidently, we have here to deal with phenomena of thought which do not fall within the European scheme of a rapid transition from gross savage superstition to subtle metaphysical speculation. We have phenomena which are either sui generis or, if at any time common to humanity both within and outside India, then more ancient or at any rate earlier in the progression of mind than the modern intellectual methods first universalised by the Hellenic & Latin races; we have an intuitive and experiential method of truth finding, a fixed psychological theory and discipline, a system in which observation & comparison of subjective experiences forms the basis of fixed & verifiable psychological truth, just as nowadays in Europe observation & comparison of objective experiences forms the basis of fixed and verifiable physical truth. The difference between the speculative method and the experiential is that the speculative aims only at logical harmony and, due to the rigid abstract tendency, drives towards new blocks of thought and new mental attitudes; the experiential aims at verification by experience and drives towards the progressive discovery or restatement of eternal truths and their application to varying conditions. The indispensable basis of all Science is the invariability of the same result from the same experiment, given the same conditions; the same experiment with oxygen & hydrogen will always, in whatever age or clime it is applied, have one invariable result, the appearance of water. The indispensable basis of all Yoga is the same invariability in psychological experiments & their results. The same experiment with the limited waking or manifest consciousness and the unlimited unmanifest consciousness from which it is a selection and formation will always, in whatever age or clime it is applied, have the same result, the dissolution, gradual or rapid, complete or partial according to the instruments and conditions of the experiment, of the waking ego into the cosmic consciousness. In each method, physical Science or psychological Science, different Scientists or different teachers may differ as to some of the final generalisations to be drawn from the facts & the most appropriate terms to be used, or invent different instruments in the hope of arriving at a more rapid or a more delicate process, but the facts and the fundamental truths remain common to all, even if stated in different terms, because they are the subjects of a common experience. Now the facts discovered by the Indian method, the duality of Purusha and Prakriti, the triple states of conscious being, the relation between the macrocosm & the microcosm, the fivefold and sevenfold principles of consciousness, the existence of more than one bodily case in which, simultaneously, we dwell, these and a number of other fixed ideas which the modern Yogins hold not as speculative propositions but as observable and verifiable facts of experience, are to be found in the Upanishads already enounced in more ancient formulae and in a slightly different language. The question arises, when did they originate? If they are facts, when were they first discovered? If they are hallucinations, when were the methods of subjective experiment which result so persistently in these hallucinations, first evolved and fixed? Not at the time of the Upanishads, for the Upanishads professedly record the traditional knowledge of older Rishis which is still verifiable by the moderns, prvebhir rishibhir dyo ntanair uta.Then, some time before the composition of the Upanishads, either by the earlier or later Vedic Rishis or by predecessors of the Vedic Rishis or in the interval between the Vedic hymns and the first Vedantic compositions. But for the period between Veda & Vedanta we have no documents, no direct & plain evidence. The question therefore can only be decided by an examination of the Vedic hymns themselves. Only by settling the meaning of Veda can we decide whether the early Vedantins were right in supposing that they were merely restating in more modern terms the substantial ideas & experiences of Vedic Rishis or whether this grand assumption of the Upanishads must take its rank among those pious fictions or willing & half honest errors which have often been immensely helpful to the advance of human knowledge but are none the less impostures upon posterity.
  European scholars believe that they have fixed finally the meaning of Veda. Using as their tools the Sciences of Comparative Philology & Comparative Mythology, itself a part of the strangely termed Science of Comparative Religion, they have excavated for us out of the ancient Veda a buried world, a forgotten civilisation, lost names of kings and nations, wars & battles, institutions, social habits & cultural ideas which the men of Vedantic times & their forerunners never dreamed were lying concealed in the revered & sacred words used daily by them in their worship and the fount and authority for their richest spiritual experiences deepest illuminated musings. The picture these discoveries constitute is a remarkable composition, imposing in its mass, brilliant and attractive in its details. The one lingering objection to them is a possible doubt of the truth of these discoveries, the soundness of the methods used to arrive at them. Are the conclusions of Vedic scholarship so undoubtedly true or so finally authoritative as to preclude a totally different hypothesis even though it may lead possibly to an interpretation which will wash out every colour & negative every detail of this great recovery? We must determine, first, whether the foundations of the European theory of Veda are solid & certain fact or whether it has been reared upon a basis of doubtful inference and conjecture. If the former, the question of the Veda is closed, its problem solved; if the latter, the European results may even then be true, but equally they may be false and replaceable by a more acceptable theory and riper conclusions.
  We ought at least to free our minds of one misconception which has a very strong hold of the average Indian mind and blocks up the way for free investigation & the formation of a strong & original school of Indian scholars better circumstanced than the Europeans for determining the truth about our past and divining its difficult secrets. The triumphant & rapid march of the physical sciences in Europe has so mastered our intellects and dazzled our eyes, that we are apt to extend the unquestioned finality which we are accustomed to attach to the discoveries & theories of modern Science, to all the results of European research & intellectual activity. Even in Europe itself, we should remember, there is no such implicit acceptance. The theories of today are there continually being combated and overthrown by the theories of tomorrow. Outside the range of the physical sciences & even in some portions of that splendid domain the whole of European knowledge is felt more & more to be a mass of uncertain results ephemeral in their superstructure, shifting in their very foundations. For the Europeans have that valuable gift of intellectual restlessness which, while it often stands in the way of mans holding on to abiding truth, helps him to emerge swiftly out of momentarily triumphant error. In India on the other hand we have fallen during the last few centuries into a fixed habit of unquestioning deference to authority. We used to hold it, & some still hold it almost an impiety to question Shankaras interpretation of the Upanishads, or Sayanas interpretation of the Veda, and now that we are being torn out of this bondage, we fall into yet more absurd error by according, if not an equal reverence, yet an almost equal sense of finality to the opinions of Roth & Max Muller. We are ready to accept all European theories, the theory of an Aryan colonisation of a Dravidian India, the theory of the Nature-worship and henotheism of the Vedic Rishis, the theory of the Upanishads as a speculative revolt against Vedic materialism & ritualism, as if these hazardous speculations were on a par in authority & certainty with the law of gravitation and the theory of evolution. We are most of us unaware that in Europe it is disputed and very reasonably disputed whether, for instance, any such entity as an Aryan race ever existed. The travail of dispute & uncertainty in which the questions of Vedic scholarship & ethnology are enveloped is hidden from us; only the over-confident statement of doubtful discoveries and ephemeral theories reaches our knowledge.
  We should realise that these so-called Sciences of Comparative Philology and Comparative Mythology on which the European interpretation of Veda is founded are not true Sciences at all. They are, rather, if Sciences at all, then pseudo-Sciences. All the European mental sciences, not excluding Psychology, though that is now proceeding within certain narrow limits by a sounder method, belong to a doubtful class of branches of research which have absorbed the outward method of Science, without its inward spirit. The true scientists in Germany, the home of both Science & Philology, accustomed to sound methods, certain results, patient inquiry, slow generalisations, have nothing but contempt for the methods of Philology, its patchiness, its haste, its guesswork, and profess no confidence in its results; the word Philologe is even, in their mouths, a slighting & discourteous expression. This contempt, itself no doubt excessive, is practically admitted to be just by the great French thinker, Renan, who spent the best part of his life in philological & kindred researches, when he described apologetically his favourite pursuits as petty conjectural sciences. Now, a Science that is conjectural, a Science that proceeds not by fixed laws and certain methods, but by ingenious inference & conjecture, & this is in truth the nature of Comparative Philology & Comparative Mythology,is no science at all; it is a branch of research, a field of inquiry & conjecture in which useful discoveries may be made; it may even contain in itself the germs of a future science, but it is not yet itself worthy of that name & its results have no right to cloak themselves falsely in the robe of authority which belongs only to the results of the true Sciences. So long as a science is conjectural, its results are also conjectural, can at any moment be challenged and ought at all times even in its most brilliant & confident results to be carefully and sceptically scrutinised.
  Among such branches of research which can even now be used in spite of new & hostile conclusions as a sort of side support to the modern theory of the Veda stand in a curious twilit corner of their own the researches of the ethnologists. There is no more glaring instance of the conjectural and unsubstantial nature of these pseudo-Sciences than the results of Ethnology which yet claims to deduce its results from fixed and certain physical tests and data. We find the philological discovery of the Aryan invasion supported by the conclusions of ethnologists like Sir Herbert Risley, who make an ethnological map of India coloured in with all shades of mixed raciality, Dravidian,Scytho-Dravidian, Mongolo-Dravidian, Scytho-Aryan. More modern schools of ethnology assert positively on the strength of [the] same laws & the same tests that there is but one homogeneous Indo-Afghan race inhabiting the whole peninsula from theHimalayas to Cape Comorin. What are we to think of a science of which the tests are so pliant and the primary results so irreconcilable? Or how, if the more modern theory is correct, if a distinct homogeneous race inhabits India, can we fail to doubt strongly as a philological myth the whole story of the Aryan invasion & colonisation of Northern India, which has been so long one of the most successful & loudly proclaimed results of the new philology? As a result perhaps of these later conclusions we find a tendency even in philological scholarship towards the rise of new theories which dispute the whole legend of an Aryan invasion, assert an indigenous or even a southern origin for the peoples of the Vedic times and suppose Aryanism to have been a cult and not a racial distinction. These new theories destroy all fixed confidence in the old without themselves revealing any surer foundations for their own guesses; both start from conjectural philology & end in an imaginatively conjectural nation-building or culture-building. It is exceedingly doubtful whether the Vedic terms Aryan & unAryan at all refer to racial or cultural differences; they may have an entirely different and wholly religious & spiritual significance & refer to the good and evil powers & mortals influenced by them. If this prove to be the truth, and the close contiguity & probable historical connection between the Vedic Indians & the Zoroastrian Persians gives it a great likelihood, then the whole elaborate edifice built up by the scholars of an Aryan invasion and an Aryan culture begins to totter & seek the ground, there to lie in the dust amid the wrecks of other once confident beliefs and triumphant errors.
  The substance of modern philological discovery about the Vedas consists, first, in the picture of an Aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,et cetera. But when we have accepted these identities, the question of Vedic interpretation & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the literary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.
  The real basis of both the Aryan theory of Vedic civilisation and the astronomical theory of Aryan myth is the new interpretation given to a host of Vedic vocables by the comparative philologists. The Aryan theory rests on the ingenious assumption that anarya, dasyu or dasa in the Veda refer to the unfortunate indigenous races who by a familiar modern device were dubbed robbers & dacoits because they were guilty of defending their country against the invaders & Arya is a national term for the invaders who called themselves, according to Max Muller, the Ploughmen, and according to others, the Noble Race. The elaborate picture of an early culture & history that accompanies and supports this theory rests equally on new interpretations of Vedic words and riks in which with the progress of scholarship the authority of Sayana and Yaska has been more & more set at nought and discredited. My contention is that anarya, dasa and dasyu do not for a moment refer to the Dravidian races,I am, indeed, disposed to doubt whether there was ever any such entity in India as a separate Aryan or a separate Dravidian race,but always to Vritra, Vala & the Panis and other, primarily non-human, opponents of the gods and their worshippers. The new interpretations given to Vedic words & riks seem to me sometimes right & well grounded, often arbitrary & unfounded, but always conjectural. The whole European theory & European interpretation of the Vedas may be [not] unjustly described as a huge conjectural & uncertain generalisation built on an inadequate & shifting mass of conjectural particulars.
  Nor does the philological reasoning on which the astronomical interpretation of Vedic hymns is supported, inspire, when examined, or deserve any more certain confidence. To identify the Aswins with the two sons of the Greek Dyaus, Kastor and Polydeuces, and again these two pairs conjecturally with two stars of the constellation Gemini is easy & carries with it a great air of likelihood; but an air of likelihood is not proof. We need more for anything like rational conviction or certainty. In the Veda there are a certain number of hymns to the Aswins & a fair number also of passages in which they are described and invoked; if indeed the purport of their worship is astronomical and the sense of their personality in the Veda merely a fiction about the stars and if they really bore that aspect to the Vedic Rishis, all these passages, & all their epithets, actions, functions & the prayers offered to them ought to be entirely explicable on that theory; or if other ideas have crept in, we must be shown what are these ideas, how they have crept in, in what way these are in the minds of the ancient Rishis superimposed on the original astronomical conception and reconciled with it. Then only can we accept it as a proved probability, if not a proved certainty, that the Aswins are the constellation Gemini and, in that known character, worshipped in the sacred chants. For we must remember that the Aswins might easily have been the constellation Gemini in an original creed & yet be worshipped in a quite different character at the time of the Vedic Rishis. In the Vedic hymns as they are at present rendered whether by Sayana or by Roth, there is no clear statement of this character of the Aswins; the whole theory rests on metaphor and parable, and it is easy to see how dangerous, how open to the flights of mere ingenuity is the system of interpretation by metaphor. There ought to be at least a kernel of direct statement in the loose & uncertain mass of metaphor. We are told that the Aswins are lords of light, ubhaspat, and certainly the starry Twins are luminous; they are rudravartan, which interpreted of the red path, may very well apply to stars moving through heaven; they are somewhere described as vrisharath, bull-charioted, & Gemini is next in order & vicinity to Taurus, the constellation of the bull; Sry, daughter of the Sun, mounts on their chariot & Sry is very possibly such & such a star whose motion may be described by this figurative ascension; the Aswins get honey from the bees and there is a constellation near Gemini called by the Greeks the Bees whose light falls on the Twins. All this is brilliant, attractive, captivating; it does immense credit to the ingenuity of the human intellect. But if we examine sceptically the proofs that are offered us, we find ourselves face to face with amass of ingenious & hazardous guesses; it is not explained why the Aswins particularly more than other gods, should have this distinctive epithet of ubhaspat, as peculiar to them in the Veda as is sahasaspati to Agni; rudra in the sense of red is a novel & conjectural significance; vrisharatha interpreted consistently as bull-charioted in connection with Taurus, would make hopeless ravages in the sense of other passages of the Veda; the identification of Sry, daughter of the Sun is unproved, it is an airy conjecture depending on the proof of the identity of the Aswins not itself proving it; madhu in the passage about the Bees need not mean honey and much more probably means the honeyed wine of Soma, the rendering bees is one of the novel, conjectural & highly doubtful suggestions of European scholarship. All the other proofs that are heaped on us are of a like nature & brilliantly flimsy ingenuity, & we end our sceptical scrutiny admiring, but still sceptical. We feel after all that an accumulation of conjectures does not constitute proof and that a single clear & direct substantial statement in one sense or the other would outweigh all these ingenious inferences, these brilliant imaginings. To begin with a hypothesis is always permissible,it is the usual mode of scientific discovery; but a hypothesis must be supported by facts. To support it by a mass of other hypotheses is to abuse & exceed the permissibility of conjecture in scientific research.
  I have thus dwelt on the fragility of the European theory in this introduction because I wish to avoid in the body of the volume the burden of adverse discussion with other theories & rival interpretations. I propose to myself an entirely positive method,the development of a constructive rival hypothesis, not the disproof of those which hold the field. But, since they do hold the field, I am bound to specify before starting those general deficiencies in them which disqualify them at least from prohibiting fresh discussion and shutting out an entirely new point of departure. Possibly Sayana is right and the Vedas are only the hymn-book of a barbarous & meaningless mythological ritual. Possibly, the European theory is more correct and the Vedic religion & myth was of the character of a materialistic Nature worship & the metaphorical, poetical & wholly fanciful personification of heavenly bodies & forces of physical Nature. But neither of these theories is so demonstrably right, that other hypotheses are debarred from appearing and demanding examination. Such a new hypothesis I wish to advance in the present volume. The gods of the Veda are in my view Nature Powers, but Powers at once of moral & of physical Nature, not of physical Nature only; moreover their moral aspect is the substantial part of their physiognomy, the physical though held to be perfectly real & effective, is put forward mainly as a veil, dress or physical type of their psychological being. The ritual of the Veda is a symbolic ritual supposed by those who used it to be by virtue of its symbolism practically effective of both inner & outer results in life & the world. The hymnology of the Veda rests on the ancient theory that speech is in itself both morally & physically creative & effective, the secret executive agent of the divine powers in manifesting & compelling mental & material phenomena. The substance of the Vedic hymns is the record of certain psychological experiences which are the natural results, still attainable & repeatable in our own experience, of an ancient type of Yoga practised certainly in India, practised probably in ancient Greece, Asia Minor & Egypt in prehistoric times. Finally, the language of the Vedas is an ambiguous tongue, with an ambiguity possible only to the looser fluidity belonging to the youth of human speech & deliberately used to veil the deeper psychological meaning of the Riks. I hold that it was the traditional knowledge of this deep religious & psychological character of the Vedas which justified in the eyes of the ancient Indians the high sanctity attached to them & the fixed idea that these were the repositories of an august, divine & hardly attainable truth.
  If this hypothesis were wholly at variance with the facts known to the students of Comparative Religion or the interpretation [on] which it is based not clearly justifiable by sound principles of Philology, it would be an act of gross presumption in the present state of our knowledge to advance it without a preliminary examination of the present results held as proved by modern Philology & by the Study of Comparative Religion. But my hypothesis is entirely consistent with the facts of religious history in this & other countries, entirely reconcilable with a sound method of Comparative Religion, entirely baseable on a strict and rational use of Philology. I have criticised & characterised these branches of research as pseudo-Sciences. But I do not for a moment intend to suggest that their results are to be entirely scouted or that they have not done a great work for the advancement of knowledge. Comparative Philology, for instance, has got rid of a great mass of preexistent rubbish and unsoundness and suggested partly the true scientific method of Philological research, though it seems to me that overingenuity, haste & impatience in following up exclusively certain insufficient clues have prevented an excellent beginning from being rightly & fruitfully pursued. If I cannot attach any real value to the Science of Comparative Mythology, yet the study,not the Science, for we have not yet either the materials or the equipment for a true Science,the comparative Study of Religions & of religious myths & ancient traditions as a subordinate part of that study is of the utmost use & importance.

1.11 - Delight of Existence - The Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:This ancient Vedantic theory of cosmic origin is immediately confronted in the human mind by two powerful contradictions, the emotional and sensational consciousness of pain and the ethical problem of evil. For if the world be an expression of Sachchidananda, not only of existence that is conscious-force, - for that can easily be admitted, - but of existence that is also infinite self-delight, how are we to account for the universal presence of grief, of suffering, of pain? For this world appears to us rather as a world of suffering than as a world of the delight of existence. Certainly, that view of the world is an exaggeration, an error of perspective. If we regard it dispassionately and with a sole view to accurate and unemotional appreciation, we shall find that the sum of the pleasure of existence far exceeds the sum of the pain of existence, - appearances and individual cases to the contrary notwithstanding, - and that the active or passive, surface or underlying pleasure of existence is the normal state of nature, pain a contrary occurrence temporarily suspending or overlaying that normal state. But for that very reason the lesser sum of pain affects us more intensely and often looms larger than the greater sum of pleasure; precisely because the latter is normal, we do not treasure it, hardly even observe it unless it intensifies into some acuter form of itself, into a wave of happiness, a crest of joy or ecstasy. It is these things that we call delight and seek and the normal satisfaction of existence which is always there regardless of event and particular cause or object, affects us as something neutral which is neither pleasure nor pain. It is there, a great practical fact, for without it there would not be the universal and overpowering instinct of self-preservation, but it is not what we seek and therefore we do not enter it into our balance of emotional and sensational profit and loss. In that balance we enter only positive pleasures on one side and discomfort and pain on the other; pain affects us more intensely because it is abnormal to our being, contrary to our natural tendency and is experienced as an outrage on our existence, an offence and external attack on what we are and seek to be.
  6:Nevertheless the abnormality of pain or its greater or lesser sum does not affect the philosophical issue; greater or less, its mere presence constitutes the whole problem. All being Sachchidananda, how can pain and suffering at all exist? This, the real problem, is often farther confused by a false issue starting from the idea of a personal extra-cosmic God and a partial issue, the ethical difficulty.
  7:Sachchidananda, it may be reasoned, is God, is a conscious Being who is the author of existence; how then can God have created a world in which He inflicts suffering on His creatures, sanctions pain, permits evil? God being All-Good, who created pain and evil? If we say that pain is a trial and an ordeal, we do not solve the moral problem, we arrive at an immoral or nonmoral God, - an excellent world-mechanist perhaps, a cunning psychologist, but not a God of Good and of Love whom we can worship, only a God of Might to whose law we must submit or whose caprice we may hope to propitiate. For one who invents torture as a means of test or ordeal, stands convicted either of deliberate cruelty or of moral insensibility and, if a moral being at all, is inferior to the highest instinct of his own creatures. And if to escape this moral difficulty, we say that pain is an inevitable result and natural punishment of moral evil, - an explanation which will not even square with the facts of life unless we admit the theory of Karma and rebirth by which the soul suffers now for antenatal sins in other bodies, - we still do not escape the very root of the ethical problem, - who created or why or whence was created that moral evil which entails the punishment of pain and suffering? And seeing that moral evil is in reality a form of mental disease or ignorance, who or what created this law or inevitable connection which punishes a mental disease or act of ignorance by a recoil so terrible, by tortures often so extreme and monstrous? The inexorable law of Karma is irreconcilable with a supreme moral and personal Deity, and therefore the clear logic of Buddha denied the existence of any free and all-governing personal God; all personality he declared to be a creation of ignorance and subject to Karma.
  8:In truth, the difficulty thus sharply presented arises only if we assume the existence of an extra-cosmic personal God, not Himself the universe, one who has created good and evil, pain and suffering for His creatures, but Himself stands above and unaffected by them, watching, ruling, doing His will with a suffering and struggling world or, if not doing His will, if allowing the world to be driven by an inexorable law, unhelped by Him or inefficiently helped, then not God, not omnipotent, not allgood and all-loving. On no theory of an extra-cosmic moral God, can evil and suffering be explained, - the creation of evil and suffering, - except by an unsatisfactory subterfuge which avoids the question at issue instead of answering it or a plain or implied Manicheanism which practically annuls the Godhead in attempting to justify its ways or excuse its works. But such a God is not the Vedantic Sachchidananda. Sachchidananda of the Vedanta is one existence without a second; all that is, is He. If then evil and suffering exist, it is He that bears the evil and suffering in the creature in whom He has embodied Himself. The problem then changes entirely. The question is no longer how came God to create for His creatures a suffering and evil of which He is Himself incapable and therefore immune, but how came the sole and infinite Existence-Consciousness-Bliss to admit into itself that which is not bliss, that which seems to be its positive negation.
  9:Half of the moral difficulty - that difficulty in its one unanswerable form disappears. It no longer arises, can no longer be put. Cruelty to others, I remaining immune or even participating in their sufferings by subsequent repentance or belated pity, is one thing; self-infliction of suffering, I being the sole existence, is quite another. Still the ethical difficulty may be brought back in a modified form; All-Delight being necessarily all-good and alllove, how can evil and suffering exist in Sachchidananda, since he is not mechanical existence, but free and conscious being, free to condemn and reject evil and suffering? We have to recognise that the issue so stated is also a false issue because it applies the terms of a partial statement as if they were applicable to the whole. For the ideas of good and of love which we thus bring into the concept of the All-Delight spring from a dualistic and divisional conception of things; they are based entirely on the relations between creature and creature, yet we persist in applying them to a problem which starts, on the contrary, from the assumption of One who is all. We have to see first how the problem appears or how it can be solved in its original purity, on the basis of unity in difference; only then can we safely deal with its parts and its developments, such as the relations between creature and creature on the basis of division and duality.

1.11 - GOOD AND EVIL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Philosophers and theologians have sought to establish a theoretical basis for the existing moral codes, by whose aid individual men and women pass judgment on their spontaneous evaluations. From Moses to Bentham, from Epicurus to Calvin, from the Christian and Buddhist philosophies of universal love to the lunatic doctrines of nationalism and racial superiority the list is long and the span of thought enormously wide. But fortunately there is no need for us to consider these various theories. Our concern is only with the Perennial Philosophy and with the system of ethical principles which those who believe in that philosophy have used, when passing judgment on their own and other peoples evaluations. The questions that we have to ask in this section are simple enough, and simple too are the answers. As always, the difficulties begin only when we pass from theory to practice, from ethical principle to particular application.
  Granted that the ground of the individual soul is akin to, or identical with, the divine Ground of all existence, and granted that this divine Ground is an ineffable Godhead that manifests itself as personal God or even as the incarnate Logos, what is the ultimate nature of good and evil, and what the true purpose and last end of human life?

1.11 - On Intuitive Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Degrees of self-evidence are important in the theory of knowledge, since, if propositions may (as seems likely) have some degree of self-evidence without being true, it will not be necessary to abandon all connexion between self-evidence and truth, but merely to say that, where there is a conflict, the more self-evident proposition is to be retained and the less self-evident rejected.
  It seems, however, highly probable that two different notions are combined in 'self-evidence' as above explained; that one of them, which corresponds to the highest degree of self-evidence, is really an infallible guarantee of truth, while the other, which corresponds to all the other degrees, does not give an infallible guarantee, but only a greater or less presumption. This, however, is only a suggestion, which we cannot as yet develop further. After we have dealt with the nature of truth, we shall return to the subject of self-evidence, in connexion with the distinction between knowledge and error.

1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Now that we are agreed upon the conditions to be satisfied if we are to allow that a given proposition contains a Thought at all, it is proper to turn our attention to the relative value of different kinds of thought. This question is of the very first importance: the whole theory of Education depends upon a correct standard. There are facts and facts: one would not necessarily be much the wiser if one got the Encyclopaedia Britannica by heart, or the Tables of Logarithms. The one aim of Mathematics, in fact Whitehead points this out in his little Shilling Arithmetic is to make one fact do the work of thousands.
  What we are looking for is a working Hierarchy of Facts.
  --
  The trouble is that sometimes we can do so; we are very often obliged to do so, and it comes out correct. But we must not trust any such theorem; it is little more than a hint to help us in our guesses. Example: an angel appears and tells us that his name is MALIEL (MLIAL) which adds to 111, the third of the numbers of the Sun. Do we conclude that his nature is solar? In this case, yes, perhaps, because, (on the theory) he took that name for the very reason that it chimed with his nature. But a man may reside at 81 Silver Street without being a lunatic, or be born at five o'clock on the 5th of May, 1905, and make a very poor soldier.
    "No, no, my dear sister, how tempted soever,

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  mental images and impulses of action. The ancient Vedic theory
  and practice extended this creative action of speech by the use
  of the Mantra. The theory of the Mantra is that it is a word of
  power born out of the secret depths of our being where it has
  --
  of this secret power of the word. And if we take the theory that
  underlies it together with our previous hypothesis of a creative
  --
  Thus we see that the theory of creation by the Word which
  is the absolute expression of the Truth, and the theory of the
  material creation by sound-vibration in the ether correspond
  --
  rational basis for the theory of the divine Word superior to
  our speech, so we have now to ask ourselves what can be the
  rational basis for this theory of a cognitive faculty or principle
  superior to Mind. We may say indeed that if we grant a divine
  --
  sufficient foundation; for the theory of the divine Word presents
  itself only as a rational possibility. A cognition higher than Mind
  --
  On the contrary, according to the theory of a material evolution upheld by modern Science, man is only matter that has
  developed mind by an increasing sensibility to the shocks of its

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rsyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it is possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
  The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man's power, the power of words and the power of mind.
  --
  Today the evolution theory of the ancient Yogis will be better understood in the light of modern research. And yet the theory of the Yogis is a better explanation. The two causes of evolution advanced by the moderns, viz sexual selection and survival of the fittest, are inadequate. Suppose human knowledge to have advanced so much as to eliminate competition, both from the function of acquiring physical sustenance and of acquiring a mate. Then, according to the moderns, human progress will stop and the race will die. The result of this theory is to furnish every oppressor with an argument to calm the qualms of conscience. Men are not lacking, who, posing as philosophers, want to kill out all wicked and incompetent persons (they are, of course, the only judges of competency) and thus preserve the human race! But the great ancient evolutionist, Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred and the infinite tide behind is struggling to express itself. These struggles and competitions are but the results of our ignorance, because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself; it is the cause of all manifestation. Competitions for life or sex-gratification are only momentary, unnecessary, extraneous effects, caused by ignorance. Even when all competition has ceased, this perfect nature behind will make us go forward until everyone has become perfect. Therefore there is no reason to believe that competition is necessary to progress. In the animal the man was suppressed, but as soon as the door was opened, out rushed man. So in man there is the potential god, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the god becomes manifest.
  4. From egoism alone proceed the created minds.
  The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
  With a view to exhausting their Karma quickly, Yogis create Kya-vyuha, or groups of bodies, in which to work it out. For all these bodies they create minds from egoism. These are called "created minds", in contradistinction to their original minds.
  --
  The whole gist of this theory is that the universe is both mental and material. Both of these are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although the parts are continuously changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is in motion, and a carriage is moving alongside it. It is possible to find the motion of both these to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never-ending chain of motion is the Purusha, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as a magic lantern throws images upon a screen, without in any way tarnishing it.
    

1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  objects worthy of pursuit. The great theory of Illusion, which is
  a practical denial of the Divine in the world, even when in idea

1.12 - The Herds of the Dawn, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Angirases become at all intelligible. But though it is extremely probable that the memories of the Arctic home enter into the external sense of the Veda, the Arctic theory does not exclude an inner sense behind the ancient images drawn from Nature nor does it dispense with the necessity for a more coherent and straightforward explanation of the hymns to the Dawn.
  We have, for instance, the hymn of Praskanwa Kanwa to the Ashwins (I.46) in which there is the reference to the luminous impulsion that carries us through to the other shore of the darkness. This hymn is intimately connected with the Vedic idea of the Dawn and the Night. It contains references to many of the fixed Vedic images, to the path of the Truth, the crossing of the rivers, the rising of the Sun, the connection between the

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The truth is that upon which we are now insisting, that reason is in its nature an imperfect light with a large but still restricted mission and that once it applies itself to life and action it becomes subject to what it studies and the servant and counsellor of the forces in whose obscure and ill-understood struggle it intervenes. It can in its nature be used and has always been used to justify any idea, theory of life, system of society or government, ideal of individual or collective action to which the will of man attaches itself for the moment or through the centuries. In philosophy it gives equally good reasons for monism and pluralism or for any halting-place between them, for the belief in Being or for the belief in Becoming, for optimism and pessimism, for activism and quietism. It can justify the most mystic religionism and the most positive atheism, get rid of God or see nothing else. In aesthetics it supplies the basis equally for classicism and romanticism, for an idealistic, religious or mystic theory of art or for the most earthy realism. It can with equal power base austerely a strict and narrow moralism or prove triumphantly the thesis of the antinomian. It has been the sufficient and convincing prophet of every kind of autocracy or oligarchy and of every species of democracy; it supplies excellent and satisfying reasons for competitive individualism and equally excellent and satisfying reasons for communism or against communism and for State socialism or for one variety of socialism against another. It can place itself with equal effectivity at the service of utilitarianism, economism, hedonism, aestheticism, sensualism, ethicism, idealism or any other essential need or activity of man and build around it a philosophy, a political and social system, a theory of conduct and life. Ask it not to lean to one idea alone, but to make an eclectic combination or a synthetic harmony and it will satisfy you; only, there being any number of possible combinations or harmonies, it will equally well justify the one or the other and set up or throw down any one of them according as the spirit in man is attracted to or withdraws from it. For it is really that which decides and the reason is only a brilliant servant and minister of this veiled and secret sovereign.
  This truth is hidden from the rationalist because he is supported by two constant articles of faith, first that his own reason is right and the reason of others who differ from him is wrong, and secondly that whatever may be the present deficiencies of the human intellect, the collective human reason will eventually arrive at purity and be able to found human thought and life securely on a clear rational basis entirely satisfying to the intelligence. His first article of faith is no doubt the common expression of our egoism and arrogant fallibility, but it is also something more; it expresses this truth that it is the legitimate function of the reason to justify to man his action and his hope and the faith that is in him and to give him that idea and knowledge, however restricted, and that dynamic conviction, however narrow and intolerant, which he needs in order that he may live, act and grow in the highest light available to him. The reason cannot grasp all truth in its embrace because truth is too infinite for it; but still it does grasp the something of it which we immediately need, and its insufficiency does not detract from the value of its work, but is rather the measure of its value. For man is not intended to grasp the whole truth of his being at once, but to move towards it through a succession of experiences and a constant, though not by any means a perfectly continuous self-enlargement. The first business of reason then is to justify and enlighten to him his various experiences and to give him faith and conviction in holding on to his self-enlargings. It justifies to him now this, now that, the experience of the moment, the receding light of the past, the half-seen vision of the future. Its inconstancy, its divisibility against itself, its power of sustaining opposite views are the whole secret of its value. It would not do indeed for it to support too conflicting views in the same individual, except at moments of awakening and transition, but in the collective body of men and in the successions of Time that is its whole business. For so man moves towards the infinity of the Truth by the experience of its variety; so his reason helps him to build, change, destroy what he has built and prepare a new construction, in a word, to progress, grow, enlarge himself in his self-knowledge and world-knowledge and their works.

1.12 - The Sacred Marriage, #The Golden Bough, #James George Frazer, #Occultism
  a fatal objection to the theory. That theory, in the absence of
  direct evidence, must necessarily be based on the analogy of similar

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE GITA'S theory of sacrifice is stated in two separate passages; one we find in the third chapter, another in the fourth; the first gives it in language which might, taken by itself, seem to be speaking only of the ceremonial sacrifice; the second interpreting that into the sense of a large philosophical symbolism, transforms at once its whole significance and raises it to a plane of high psychological and spiritual truth. "With sacrifice the Lord of creatures of old created creatures and said,
  By this shall you bring forth (fruits or offspring), let this be your milker of desires. Foster by this the gods and let the gods foster you; fostering each other, you shall attain to the supreme good.
  Fostered by sacrifice the gods shall give you desired enjoyments; who enjoys their given enjoyments and has not given to them, he is a thief. The good who eat what is left from the sacrifice, are released from all sin; but evil are they and enjoy sin who cook (the food) for their own sake. From food creatures come into being, from rain is the birth of food, from sacrifice comes into being the rain, sacrifice is born of work; work know to be born of Brahman, Brahman is born of the Immutable; therefore is the all-pervading Brahman established in the sacrifice. He who follows not here the wheel thus set in movement, evil is his being, sensual is his delight, in vain, O Partha, that man lives." Having thus stated the necessity of sacrifice, - we shall see hereafter in what sense we may understand a passage which seems at first sight to convey only a traditional theory of ritualism and the necessity of the ceremonial offering, - Krishna proceeds to state the superiority of the spiritual man to works. "But the man whose delight is in the Self and who is satisfied with the enjoyment of the Self and in the Self he is content, for him there exists no work that needs to be done. He has no object here to be gained by action done and none to be gained by action undone;
  The Significance of Sacrifice

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  In itself, this change of power would not be enough to change the world if it were confined to only a few individuals. Actually, from the very beginning, from the very first steps, the seeker has realized that this yoga of the superman was not an individual yoga, though the individual is the starting point and instrument of the work, but a collective yoga, a form of concentrated evolution in which the individual is but an outpost, the spreader of the possibility, the embodier and transmitter of the new vibration. It is a yoga of the earth. What difference would a glorious superman make, sitting all alone on his vain throne of harmony? Although we suppose that the first primates which unknowingly did the yoga of the mind must not have been legion; and yet the mental possibility did spread from one to another. It was there, in the air, pressing upon the old simian structures. Similarly, the superman possibility is there, in the air. Its time has come. It is liberally hammering at human consciousnesses and countries men are unknowingly and unwittingly doing the yoga of the superman. This is not a theory we are advancing but an evolutionary fact, whether we like it or not. Only, the main difference between the premental era and ours is that human consciousness, however closed, stubborn, obscure and petty, have become capable of perceiving the direction of their own evolution and hence of accelerating and lending themselves to the process. That was the sole real purpose of the mental era: to lead us irresistibly to the point where we had to pass into something else, all together, by the very development of our consciousness and the very force that each of us and each country had accumulated in a little individual bubble. And the new level of integration will prove to us that the superman is not a denial of man but his fulfillment, not a denial of the mind but its rightful placement among the many tools, known and unknown, that man must use until the day he enters into possession of the direct power of Truth.
  This understanding of the great Goal or rather of the next goal, for the development is infinite is one of the keys to collective realization. It takes only a little crack in the human consciousness, a tiny call for air, a very small prayer, one day, without reason, for the new Possibility to rush in and change our whole way of seeing and doing things. It does not expect great efforts or arduous discipline, as we have said; it awaits a moment of abandon, a tiny little cry inside, a little flame that awakens. And once men a few men have tasted that wine, they will never be able to go back to the old routine of suffering.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Discovering the Transcendent is a very lofty realization, but we lose both the individual and the world there is nothing left but That, forever outside of the human play. In theory, we can say that Father, Son, and Holy Ghost are one in theory we can say anything we like but in practice, when we experience them, each of these changes of consciousness seems to be cut off from the others by a vast gulf. As long as we do not find a practical way of reconciling that triple hiatus among pantheist, individualist, and monist, there will be no fulfillment, neither for the individual nor for the world. It is not enough to find our individual center and leave out the totality of the world, or to find the totality of the world and leave out the individual, and even less so to find supreme Peace if both the world and our individuality are dissolved "I do not want to be sugar," the great Ramakrishna exclaimed, "I want to eat sugar!" In this chaotic and harried world where we have to act, to confront things, to become, we need primordially to be. Without this being, our becoming is squandered in the prevailing chaos. But without this becoming, our being dissolves into a blissful Zero.162 And without an individuality, what do marvelous realizations really matter, since we are no longer there? Such is the contradiction we must resolve, not in philosophical terms, but in terms of life and power of action. Until now, such a reconciling path has seemed nonexistent or unknown; this is why all religions and spiritualities have placed the transcendent Father at the top of the hierarchy, outside this whole unfortunate chaos, urging us to search elsewhere for the totality to which we aspire. Yet intuition tell us that if we, beings endowed with a body, aspire to totality, then totality must be possible; it must be possible in a body, otherwise we would not aspire to it. There is no such thing as "imagination"; there are only deferred realities, or truths awaiting their time. In his own way, Jules Verne testifies to this. Is there not something else to discover, then, a fourth change of consciousness that would change everything?
  In his iron cage in the middle of the courtroom, Sri Aurobindo had reached the end of the road. One after another, he had realized the Immanent, the Transcendent, and the Universal that cage scarcely held anything more than a body: in his consciousness, he was everywhere at will. But perhaps he was recalling an individual named Aurobindo, who since Cambridge and his years in the West had continuously accumulated consciousness in that body, and now the infinite Consciousness was a reality, but that body remained the same as millions of others, subject to the same laws of Nature, hungry, thirsty, and occasionally ill, like all the other bodies, and advancing slowly but surely towards disintegration. The consciousness is vast, luminous, immortal, but underneath everything remains the same. And because he was clear-sighted, because he was no longer fooled by all the masks added on by morality or decency, perhaps he was also espying, in the subconscient, the animal grimace beneath the infinite Consciousness, and the same material squalor intact beneath the lovely halo for underneath everything continues as usual, and nothing is changed. Perhaps he was also looking, beyond the cage, at all his other selves who continued to judge and hate and suffer. Who is saved unless all is saved? And what did that infinite Consciousness do for all these people? It sees, it knows, but what can it do? Had he not left Baroda to act, to do something concrete? There he was, watching everything in his infinite consciousness, experiencing the immense joy above, feeling joy laugh nude on the peaks of the Absolute,163 but what could his joy do if the above were not also everywhere below? Below, everything continues as before, suffering, and dying. He was not listening to the judges, or even answering the questions on which his life depended; he was only hearing the Voice repeating: I am guiding, therefore fear not. Turn to your own Work for which I have brought you to jail. Thus Sri Aurobindo kept his eyes closed in that cage, searching within. Was there not a totality above that could be also the totality below? Had the road come to an end with this golden impotence?164 What was the sense of this whole journey?
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  Constantly and unknowingly, we receive influences and inspirations from these higher, superconscious regions, which express themselves inside us as ideas, ideals, aspirations, or works of art; they secretly mold our life, our future. Similarly, we constantly and unknowingly receive vital and subtle-physical vibrations, which determine our emotional life and relationship with the world every moment of the day. We are enclosed in an individual, personal body only through a stubborn visual delusion; in fact, we are porous throughout and ba the in universal forces, like an anemone in the sea: Man twitters intellectually (=foolishly) about the surface results and attributes them all to his "noble self," ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.183 Our sole freedom is to lift ourselves to higher planes through individual evolution. Our only role is to transcribe and materially embody the truths of the plane we belong to. Two important points, which apply to every plane of consciousness, from the highest to the lowest, deserve to be underscored in order for us better to understand the mechanism of the universe. First, these planes do not depend upon us or upon what we think of them any more than the sea depends on the anemone; they exist independently of man. Modern psychology, for which all the levels of being are mixed together in a so-called collective unconscious, like some big magician's hat from which to draw archetypes and neuroses at random, betrays in this respect a serious lack of vision: first, because the forces of these planes are not at all unconscious (except to us), but very conscious, definitely more so than we are; and secondly, because these forces are not "collective," in the sense that they are no more a human product than the sea is the product of the anemone; it is rather the frontal man who is the product of that Immensity behind. The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organized according to its typal nature or its evolutionary stage.184 Naturally, it is only human to reverse the order of things and put ourselves in the center of the world. But this is not a matter of theory, always debatable, but of experience, which everyone can have. If we go out of our body and consciously enter these planes, we realize that they exist outside us, just as the entire world exists outside Manhattan, with forces and beings and even places that have nothing in common with our earthly world; entire civilizations have attested to this, stating it, engraving it, or painting it on their walls or in their temples, civilizations that were perhaps less ingenious than ours, but certainly not less intelligent.
  The second important point concerns the conscious forces and beings that occupy these planes. Here we must clearly draw a line between the superstition, or even hoax, arising from our "collective" contri bution, and the truth. As usual, the two are closely intermingled.

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the modern world the gods to whom human sacrifice is offered are personifications, not of Nature, but of mans own, home-made political ideals. These, of course, all refer to events in timeactual events in the past or the present, fancied events in the future. And here it should be noted that the philosophy which affirms the existence and the immediate realizableness of eternity is related to one kind of political theory and practice; the philosophy which affirms that what goes on in time is the only reality, results in a different kind of theory and justifies quite another kind of political practice. This has been clearly recognized by Marxist writers,* who point out that when Christianity is mainly preoccupied with events in time, it is a revolutionary religion, and that when, under mystical influences, it stresses the Eternal Gospel, of which the historical or pseudo-historical facts recorded in Scripture are but symbols, it becomes politically static and reactionary.
  This Marxian account of the matter is somewhat oversimplified. It is not quite true to say that all theologies and philosophies whose primary concern is with time, rather than eternity, are necessarily revolutionary. The aim of all revolutions is to make the future radically different from and better than the past. But some time-obsessed philosophies are primarily concerned with the past, not the future, and their politics are entirely a matter of preserving or restoring the status quo and getting back to the good old days. But the retrospective time-worshippers have one thing in common with the revolutionary devotees of the bigger and better future; they are prepared to use unlimited violence to achieve their ends. It is here that we discover the essential difference between the politics of eternity-philosophers and the politics of time-philosophers. For the latter, the ultimate good is to be found in the temporal worldin a future, where everyone will be happy because all are doing and thinking something either entirely new and unprecedented or, alternatively, something old, traditional and hallowed. And because the ultimate good lies in time, they feel justified in making use of any temporal means for achieving it. The Inquisition burns and tortures in order to perpetuate a creed, a ritual and an ecclesiastico-politico-financial organization regarded as necessary to mens eternal salvation. Bible-worshipping Protestants fight long and savage wars, in order to make the world safe for what they fondly imagine to be the genuinely antique Christianity of apostolic times. Jacobins and Bolsheviks are ready to sacrifice millions of human lives for the sake of a political and economic future gorgeously unlike the present. And now all Europe and most of Asia has had to be sacrificed to a crystal-gazers vision of perpetual Co-Prosperity and the Thousand-Year Reich. From the records of history it seems to be abundantly clear that most of the religions and philosophies which take time too seriously are correlated with political theories that inculcate and justify the use of large-scale violence. The only exceptions are those simple Epicurean faiths, in which the reaction to an all too real time is Eat, drink and be merry, for tomorrow we die. This is not a very noble, nor even a very realistic kind of morality. But it seems to make a good deal more sense than the revolutionary ethic: Die (and kill), for tomorrow someone else will eat, drink and be merry. In practice, of course, the prospect even of somebody elses future merriment is extremely precarious. For the process of wholesale dying and killing creates material, social and psychological conditions that practically guarantee the revolution against the achievement of its beneficent ends.
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  Passing now from theory to historical fact, we find that the religions, whose theology has been least preoccupied with events in time and most concerned with eternity, have been consistently the least violent and the most humane in political practice. Unlike early Judaism, Christianity and Mohammedanism (all of them obsessed with time), Hinduism and Buddhism have never been persecuting faiths, have preached almost no holy wars and have refrained from that proselytizing religious imperialism, which has gone hand in hand with the political and economic oppression c the coloured peoples. For four hundred years, from the beginning of the sixteenth century to the beginning of the twentieth, most of the Christian nations of Europe have spent a good part of their time and energy in attacking, conquering and exploiting their non-Christian neighbours in other continents. In the course of these centuries many individual churchmen did their best to mitigate the consequences of such iniquities; but none of the major Christian churches officially condemned them. The first collective protest against the slave system, introduced by the English and the Spaniards into the New World, was made in 1688 by the Quaker Meeting of Germantown. This fact is highly significant. Of all Christian sects in the seventeenth century, the Quakers were the least obsessed with history, the least addicted to the idolatry of things in time. They believed that the inner light was in all human beings and that salvation came to those who lived in conformity with that light and was not dependent on the profession of belief in historical or pseudo-historical events, nor on the performance of certain rites, nor on the support of a particular ecclesiastical organization. Moreover their eternity-philosophy preserved them from the materialistic apocalypticism of that progress-worship which in recent times has justified every kind of iniquity from war and revolution to sweated labour, slavery and the exploitation of savages and childrenhas justified them on the ground that the supreme good is in future time and that any temporal means, however intrinsically horrible, may be used to achieve that good. Because Quaker theology was a form of eternity-philosophy, Quaker political theory rejected war and persecution as means to ideal ends, denounced slavery and proclaimed racial equality. Members of other denominations had done good work for the African victims of the white mans rapacity. One thinks, for example, of St. Peter Claver at Cartagena. But this heroically charitable slave of the slaves never raised his voice against the institution of slavery or the criminal trade by which it was sustained; nor, so far as the extant documents reveal, did he ever, like John Woolman, attempt to persuade the slave-owners to free their human chattels. The reason, presumably, was that Claver was a Jesuit, vowed to perfect obedience and constrained by his theology to regard a certain political and ecclesiastical organization as being the mystical body of Christ. The heads of this organization had not pronounced against slavery or the slave trade. Who was he, Pedro Claver, to express a thought not officially approved by his superiors?
  Another practical corollary of the great historical eternity-philosophies, such as Hinduism and Buddhism, is a morality inculcating kindness to animals. Judaism and orthodox Christianity taught that animals might be used as things, for the realization of mans temporal ends. Even St. Francis attitude towards the brute creation was not entirely unequivocal. True, he converted a wolf and preached sermons to birds; but when Brother Juniper hacked the feet off a living pig in order to satisfy a sick mans craving for fried trotters, the saint merely blamed his disciples intemperate zeal in damaging a valuable piece of private property. It was not until the nineteenth century, when orthodox Christianity had lost much of its power over European minds, that the idea that it might be a good thing to behave humanely towards animals began to make headway. This new morality was correlated with the new interest in Nature, which had been stimulated by the romantic poets and the men of science. Because it was not founded upon an eternity-philosophy, a doctrine of divinity dwelling in all living creatures, the modern movement in favour of kindness to animals was and is perfectly compatible with intolerance, persecution and systematic cruelty towards human beings. Young Nazis are taught to be gentle with dogs and cats, ruthless with Jews. That is because Nazism is a typical time-philosophy, which regards the ultimate good as existing, not in eternity, but in the future. Jews are, ex hypothesi, obstacles in the way of the realization of the supreme good; dogs and cats are not. The rest follows logically.

1.12 - Truth and Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  There are three points to observe in the attempt to discover the nature of truth, three requisites which any theory must fulfil.
  (1) Our theory of truth must be such as to admit of its opposite, falsehood. A good many philosophers have failed adequately to satisfy this condition: they have constructed theories according to which all our thinking ought to have been true, and have then had the greatest difficulty in finding a place for falsehood. In this respect our theory of belief must differ from our theory of acquaintance, since in the case of acquaintance it was not necessary to take account of any opposite.
  (2) It seems fairly evident that if there were no beliefs there could be no falsehood, and no truth either, in the sense in which truth is correlative to falsehood. If we imagine a world of mere matter, there would be no room for falsehood in such a world, and although it would contain what may be called 'facts', it would not contain any truths, in the sense in which truths are things of the same kind as falsehoods.
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  The third of the above requisites leads us to adopt the view--which has on the whole been commonest among philosophers--that truth consists in some form of correspondence between belief and fact. It is, however, by no means an easy matter to discover a form of correspondence to which there are no irrefutable objections. By this partly--and partly by the feeling that, if truth consists in a correspondence of thought with something outside thought, thought can never know when truth has been attained--many philosophers have been led to try to find some definition of truth which shall not consist in relation to something wholly outside belief. The most important attempt at a definition of this sort is the theory that truth consists in _coherence_. It is said that the mark of falsehood is failure to cohere in the body of our beliefs, and that it is the essence of a truth to form part of the completely rounded system which is The Truth.
  There is, however, a great difficulty in this view, or rather two great difficulties. The first is that there is no reason to suppose that only _one_ coherent body of beliefs is possible. It may be that, with sufficient imagination, a novelist might invent a past for the world that would perfectly fit on to what we know, and yet be quite different from the real past. In more scientific matters, it is certain that there are often two or more hypotheses which account for all the known facts on some subject, and although, in such cases, men of science endeavour to find facts which will rule out all the hypotheses except one, there is no reason why they should always succeed.
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  In accordance with our three requisites, we have to seek a theory of truth which (1) allows truth to have an opposite, namely falsehood, (2) makes truth a property of beliefs, but (3) makes it a property wholly dependent upon the relation of the beliefs to outside things.
  The necessity of allowing for falsehood makes it impossible to regard belief as a relation of the mind to a single object, which could be said to be what is believed. If belief were so regarded, we should find that, like acquaintance, it would not admit of the opposition of truth and falsehood, but would have to be always true. This may be made clear by examples. Othello believes falsely that Desdemona loves Cassio. We cannot say that this belief consists in a relation to a single object,
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  Cassio'. Hence it will be better to seek for a theory of belief which does not make it consist in a relation of the mind to a single object.
  It is common to think of relations as though they always held between two terms, but in fact this is not always the case. Some relations demand three terms, some four, and so on. Take, for instance, the relation 'between'. So long as only two terms come in, the relation
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  Cassio', or 'that Desdemona loves Cassio ', for that would require that there should be objective falsehoods, which subsist independently of any minds; and this, though not logically refutable, is a theory to be avoided if possible. Thus it is easier to account for falsehood if we take judgement to be a relation in which the mind and the various objects concerned all occur severally; that is to say, Desdemona and loving and Cassio must all be terms in the relation which subsists when
  Othello believes that Desdemona loves Cassio. This relation, therefore, is a relation of four terms, since Othello also is one of the terms of the relation. When we say that it is a relation of four terms, we do not mean that Othello has a certain relation to Desdemona, and has the same relation to loving and also to Cassio. This may be true of some other relation than believing; but believing, plainly, is not a relation which
  --
  We may restate our theory as follows: If we take such a belief as
  'Othello believes that Desdemona loves Cassio', we will call Desdemona and Cassio the _object-terms_, and loving the _object-relation_. If there is a complex unity 'Desdemona's love for Cassio', consisting of the object-terms related by the object-relation in the same order as they have in the belief, then this complex unity is called the _fact corresponding to the belief_. Thus a belief is true when there is a corresponding fact, and is false when there is no corresponding fact.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  Hippolytus' words, a theory of "composition and mixture": the
  ray of light from above mingles with the dark waters below in
  --
  looks like the beginnings of a "sexual theory" concerning the
  underlying psychic substance, reminiscent of certain modern

1.13 - Knowledge, Error, and Probably Opinion, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  The chief difficulty in regard to knowledge, however, does not arise over derivative knowledge, but over intuitive knowledge. So long as we are dealing with derivative knowledge, we have the test of intuitive knowledge to fall back upon. But in regard to intuitive beliefs, it is by no means easy to discover any criterion by which to distinguish some as true and others as erroneous. In this question it is scarcely possible to reach any very precise result: all our knowledge of truths is infected with some degree of doubt, and a theory which ignored this fact would be plainly wrong. Something may be done, however, to mitigate the difficulties of the question.
  Our theory of truth, to begin with, supplies the possibility of distinguishing certain truths as _self-evident_ in a sense which ensures infallibility. When a belief is true, we said, there is a corresponding fact, in which the several objects of the belief form a single complex.
  The belief is said to constitute _knowledge_ of this fact, provided it fulfils those further somewhat vague conditions which we have been considering in the present chapter. But in regard to any fact, besides the knowledge constituted by belief, we may also have the kind of knowledge constituted by _perception_ (taking this word in its widest possible sense). For example, if you know the hour of the sunset, you can at that hour know the fact that the sun is setting: this is knowledge of the fact by way of knowledge of _truths_; but you can also, if the weather is fine, look to the west and actually see the setting sun: you then know the same fact by the way of knowledge of _things_.

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But if the soul is the true sovereign and if its spiritual self-finding, its progressive largest widest integral fulfilment by the power of the spirit are to be accepted as the ultimate secret of our evolution, then since certainly the instinctive being of man below reason is not the means of attaining that high end and since we find that reason also is an insufficient light and power, there must be a superior range of being with its own proper powers,liberated soul-faculties, a spiritual will and knowledge higher than the reason and intelligent will,by which alone an entire conscious self-fulfilment can become possible to the human being. We must remember that our aim of self-fulfilment is an integral unfolding of the Divine within us, a complete evolution of the hidden divinity in the individual soul and the collective life. Otherwise we may simply come back to an old idea of individual and social living which had its greatness, but did not provide all the conditions of our perfection. That was the idea of a spiritualised typal society. It proceeded upon the supposition that each man has his own peculiar nature which is born from and reflects one element of the divine nature. The character of each individual, his ethical type, his training, his social occupation, his spiritual possibility must be formed or developed within the conditions of that peculiar element; the perfection he seeks in this life must be according to its law. The theory of ancient Indian cultureits practice, as is the way of human practice, did not always correspond to the theoryworked upon this supposition. It divided man in society into the fourfold orderan at once spiritual, psychic, ethical and economic orderof the Brahmin, Kshatriya, Vaishya and Shudra,practically, the spiritual and intellectual man, the dynamic man of will, the vital, hedonistic and economic man, the material man; the whole society organised in these four constituent classes represented the complete image of the creative and active Godhead.
  A different division of the typal society is quite possible. But whatever the arrangement or division, the typal principle cannot be the foundation of an ideal human society. Even according to the Indian theory it does not belong either to the periods of mans highest attainment or to the eras of his lowest possibility; it is neither the principle of his ideal age, his age of the perfected Truth, Satyayuga, Kritayuga, in which he lives according to some high and profound realisation of his divine possibility, nor of his iron age, the Kaliyuga, in which he collapses towards the life of the instincts, impulses and desires with the reason degraded into a servant of this nether life of man. This too precise order is rather the appropriate principle of the intermediate ages of his cycle in which he attempts to maintain some imperfect form of his true law, his dharma, by will-power and force of character in the Treta, by law, arrangement and fixed convention in the Dwapara.1 The type is not the integral man, it is the fixing and emphasising of the generally prominent part of his active nature. But each man contains in himself the whole divine potentiality and therefore the Shudra cannot be rigidly confined within his Shudrahood, nor the Brahmin in his Brahminhood, but each contains within himself the potentialities and the need of perfection of his other elements of a divine manhood. In the Kali age these potentialities may act in a state of crude disorder, the anarchy of our being which covers our confused attempt at a new order. In the intermediate ages the principle of order may take refuge in a limited perfection, suppressing some elements to perfect others. But the law of the Satya age is the large development of the whole truth of our being in the realisation of a spontaneous and self-supported spiritual harmony. That can only be realised by the evolution, in the measure of which our human capacity in its enlarging cycles becomes capable of it, of the spiritual ranges of our being and the unmasking of their inherent light and power, their knowledge and their divine capacities.
  We shall better understand what may be this higher being and those higher faculties, if we look again at the dealings of the reason with the trend towards the absolute in our other faculties, in the divergent principles of our complex existence. Let us study especially its dealings with the suprarational in them and the infrarational, the two extremes between which our intelligence is some sort of mediator. The spiritual or suprarational is always turned at its heights towards the Absolute; in its extension, living in the luminous infinite, its special power is to realise the infinite in the finite, the eternal unity in all divisions and differences. Our spiritual evolution ascends therefore through the relative to the absolute, through the finite to the infinite, through all divisions to oneness. Man in his spiritual realisation begins to find and seize hold on the satisfying intensities of the absolute in the relative, feels the large and serene presence of the infinite in the finite, discovers the reconciling law of a perfect unity in all divisions and differences. The spiritual will in his outer as in his inner life and formulation must be to effect a great reconciliation between the secret and eternal reality and the finite appearances of a world which seeks to express and in expressing seems to deny it. Our highest faculties then will be those which make this possible because they have in them the intimate light and power and joy by which these things can be grasped in direct knowledge and experience, realised and made normally and permanently effective in will, communicated to our whole nature. The infrarational, on the other hand, has its origin and basis in the obscure infinite of the Inconscient; it wells up in instincts and impulses, which are really the crude and more or less haphazard intuitions of a subconscient physical, vital, emotional and sensational mind and will in us. Its struggle is towards definition, towards self-creation, towards finding some finite order of its obscure knowledge and tendencies. But it has also the instinct and force of the infinite from which it proceeds; it contains obscure, limited and violent velleities that move it to grasp at the intensities of the absolute and pull them down or some touch of them into its finite action: but because it proceeds by ignorance and not by knowledge, it cannot truly succeed in this more vehement endeavour. The life of the reason and intelligent will stands between that upper and this nether power. On one side it takes up and enlightens the life of the instincts and impulses and helps it to find on a higher plane the finite order for which it gropes. On the other side it looks up towards the absolute, looks out towards the infinite, looks in towards the One, but without being able to grasp and hold their realities; for it is able only to consider them with a sort of derivative and remote understanding, because it moves in the relative and, itself limited and definite, it can act only by definition, division and limitation. These three powers of being, the suprarational, rational and infrarational are present, but with an infinitely varying prominence in all our activities.
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  The former attitude has on its positive side played a powerful part in the history of human thought, has even been of a considerable utility in its own waywe shall have to note briefly hereafter how and whyto human progress and in the end even to religion; but its intolerant negations are an arrogant falsity, as the human mind has now sufficiently begun to perceive. Its mistake is like that of a foreigner who thinks everything in an alien country absurd and inferior because these things are not his own ways of acting and thinking and cannot be cut out by his own measures or suited to his own standards. So the thoroughgoing rationalist asks the religious spirit, if it is to stand, to satisfy the material reason and even to give physical proof of its truths, while the very essence of religion is the discovery of the immaterial Spirit and the play of a supraphysical consciousness. So too he tries to judge religion by his idea of its externalities, just as an ignorant and obstreperous foreigner might try to judge a civilisation by the dress, outward colour of life and some of the most external peculiarities in the social manners of the inhabitants. That in this he errs in company with certain of the so-called religious themselves, may be his excuse, but cannot be the justification of his ignorance. The more moderate attitude of the rational mind has also played its part in the history of human thought. Its attempts to explain religion have resulted in the compilation of an immense mass of amazingly ingenious perversions, such as certain pseudo-scientific attempts to form a comparative Science of Religion. It has built up in the approved modern style immense facades of theory with stray bricks of misunderstood facts for their material. Its mild condonations of religion have led to superficial phases of thought which have passed quickly away and left no trace behind them. Its efforts at the creation of a rational religion, perfectly well-intentioned, but helpless and unconvincing, have had no appreciable effect and have failed like a dispersing cloud, chinnbhram iva nayati.
  The deepest heart, the inmost essence of religion, apart from its outward machinery of creed, cult, ceremony and symbol, is the search for God and the finding of God. Its aspiration is to discover the Infinite, the Absolute, the One, the Divine, who is all these things and yet no abstraction but a Being. Its work is a sincere living out of the true and intimate relations between man and God, relations of unity, relations of difference, relations of an illuminated knowledge, an ecstatic love and delight, an absolute surrender and service, a casting of every part of our existence out of its normal status into an uprush of man towards the Divine and a descent of the Divine into man. All this has nothing to do with the realm of reason or its normal activities; its aim, its sphere, its process is suprarational. The knowledge of God is not to be gained by weighing the feeble arguments of reason for or against his existence: it is to be gained only by a self-transcending and absolute consecration, aspiration and experience. Nor does that experience proceed by anything like rational scientific experiment or rational philosophic thinking. Even in those parts of religious discipline which seem most to resemble scientific experiment, the method is a verification of things which exceed the reason and its timid scope. Even in those parts of religious knowledge which seem most to resemble intellectual operations, the illuminating faculties are not imagination, logic and rational judgment, but revelations, inspirations, intuitions, intuitive discernments that leap down to us from a plane of suprarational light. The love of God is an infinite and absolute feeling which does not admit of any rational limitation and does not use a language of rational worship and adoration; the delight in God is that peace and bliss which passes all understanding. The surrender to God is the surrender of the whole being to a suprarational light, will, power and love and his service takes no account of the compromises with life which the practical reason of man uses as the best part of its method in the ordinary conduct of mundane existence. Wherever religion really finds itself, wherever it opens itself to its own spirit,there is plenty of that sort of religious practice which is halting, imperfect, half-sincere, only half-sure of itself and in which reason can get in a word,its way is absolute and its fruits are ineffable.

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  There is first of all material salvationism. In its simplest form this is merely the will to live expressing itself in a formulated desire to escape from circumstances that menace life. In practice, the effective fulfilment of such a wish depends on two things: the application of intelligence to particular economic and political problems, and the creation and maintenance of an atmosphere of good will, in which intelligence can do its work to the best advantage. But men are not content to be merely kind and clever within the limits of a concrete situation. They aspire to relate their actions, and the thoughts and feelings accompanying those actions, to general principles and a philosophy on the cosmic scale. When this directing and explanatory philosophy is not the Perennial Philosophy or one of the historical theologies more or less closely connected with the Perennial Philosophy, it takes the form of a pseudoreligion, a system of organized idolatry. Thus, the simple wish not to starve, the well-founded conviction that it is very difficult to be good or wise or happy when one is desperately hungry, comes to be elaborated, under the influence of the metaphysic of Inevitable Progress, into prophetic Utopianism; the desire to escape from oppression and exploitation comes to be explained and guided by a belief in apocalyptic revolutionism, combined, not always in theory, but invariably in practice, with the Moloch-worship of the nation as the highest of all goods. In all these cases salvation is regarded as a deliverance, by means of a variety of political and economic devices, out of the miseries and evils associated with bad material conditions into another set of future material conditions so much better than the present that, somehow or other, they will cause everybody to be perfectly happy, wise and virtuous. Officially promulgated in all the totalitarian countries, whether of the right or the left, this confession of faith is still only semiofficial in the nominally Christian world of capitalistic democracy, where it is drummed into the popular mind, not by the representatives of state or church, but by those most influential of popular moralists and philosophers, the writers of advertising copy (the only authors in all the history of literature whose works are read every day by every member of the population).
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrow the huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.
  Therefore, Ananda, be ye lamps unto yourselves, be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp; hold fast to the Truth as a refuge. Look not for a refuge in anyone beside yourselves. And those, Ananda, who either now or after I am dead shall be a lamp unto themselves, shall betake themselves to no external refuge, but holding fast to the Truth as their lamp, and holding fast to the Truth as their refuge, shall not look for refuge to anyone beside themselves it is they who shall reach the very topmost Height. But they must be anxious to learn.

1.13 - THE HUMAN REBOUND OF EVOLUTION AND ITS CONSEQUENCES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  from the early beginnings of biological evolutionary theory in
  the nineteenth century two trends of thought have prevailed in sci-

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  For error is really a half truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.236 If a single thing in this world were totally wrong, the whole world would be totally wrong. Thus, if the seeker sets out with this premise a positive premise and ascends step by step, each time accepting to take the corresponding step downward in order to free the same light237 hidden under every mask, in every element, even in the darkest mud, the most grotesque mistake or sordid evil, he will gradually see everything becoming clearer before his eyes, not only in theory but tangibly, and he will discover not only summits but abysses of Truth.238 He will realize that his Foe was a most diligent helper, most concerned with ensuring the perfect effectiveness of his realization, first, because each battle has increased his strength, and then because each fall has compelled him to free the truth below instead of escaping alone to empty summits. Ultimately, he will understand that his particular burden was the very burden of our Mother the Earth, also striving toward her share of light. The Princes of Darkness are already saved! They are at work, the scrupulous exactors of an all-inclusive Truth, rather than a truth that excludes everything:
  Not only is there hope for godheads pure;

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  kind of phlogiston theory - not, of course, explicit, but clearly
  hinted at: fire is peculiar to all the states of aggregation and is
  --
  concept of energy is Stahl's phlogiston theory, 87 which is based
  on the alchemical premises discussed above. We can see in them,
  therefore, the earliest beginnings of a theory of energy. 88
  The phlogiston theory adumbrated by the alchemists did
  not get as far as that, but it points unmistakably in that direc-
  --
  from which a theory of energy could have been constructed were
  known in the seventeenth century. Energy is an abstract con-
  --
  tains a trace of the original mana theory. Earlier, mana was characteristically mis-
  understood as animism.
  --
  400 1 would like, in conclusion, to mention the peculiar theory
  of world creation in the Clementine Homilies. In God, pneuma
  --
  by the likeness which pseudo-Clement's theory bears to the basic
  conceptions of the alchemists, if we disregard its moral aspects.

1.14 - The Succesion to the Kingdom in Ancient Latium, #The Golden Bough, #James George Frazer, #Occultism
  of their future sons-in-law and successors. If my theory is correct,
  the Roman king and queen personated Jupiter and his divine consort,
  --
  Thus if my theory is correct, the yearly flight of the Roman king
  was a relic of a time when the kingship was an annual office

1.14 - The Suprarational Beauty, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This predominance given to reason and taste first and foremost, sometimes even almost alone, in the creation and appreciation of beauty arises from a temper of mind which is critical rather than creative; and in regard to creation its theory falls into a capital error. All artistic work in order to be perfect must indeed have in the very act of creation the guidance of an inner power of discrimination constantly selecting and rejecting in accordance with a principle of truth and beauty which remains always faithful to a harmony, a proportion, an intimate relation of the form to the idea; there is at the same time an exact fidelity of the idea to the spirit, nature and inner body of the thing of beauty which has been revealed to the soul and the mind, its svarpa and svabhva. Therefore this discriminating inner sense rejects all that is foreign, superfluous, otiose, all that is a mere diversion distractive and deformative, excessive or defective, while it selects and finds sovereignly all that can bring out the full truth, the utter beauty, the inmost power. But this discrimination is not that of the critical intellect, nor is the harmony, proportion, relation it observes that which can be fixed by any set law of the critical reason; it exists in the very nature and truth of the thing itself, the creation itself, in its secret inner law of beauty and harmony which can be seized by vision, not by intellectual analysis. The discrimination which works in the creator is therefore not an intellectual self-criticism or an obedience to rules imposed on him from outside by any intellectual canons, but itself creative, intuitive, a part of the vision, involved in and inseparable from the act of creation. It comes as part of that influx of power and light from above which by its divine enthusiasm lifts the faculties into their intense suprarational working. When it fails, when it is betrayed by the lower executive instruments rational or infrarational, and this happens when these cease to be passive and insist on obtruding their own demands or vagaries,the work is flawed and a subsequent act of self-criticism becomes necessary. But in correcting his work the artist who attempts to do it by rule and intellectual process, uses a false or at any rate an inferior method and cannot do his best. He ought rather to call to his aid the intuitive critical vision and embody it in a fresh act of inspired creation or recreation after bringing himself back by its means into harmony with the light and law of his original creative initiation. The critical intellect has no direct or independent part in the means of the inspired creator of beauty.
  In the appreciation of beauty it has a part, but it is not even there the supreme judge or law-giver. The business of the intellect is to analyse the elements, parts, external processes, apparent principles of that which it studies and explain their relations and workings; in doing this it instructs and enlightens the lower mentality which has, if left to itself, the habit of doing things or seeing what is done and taking all for granted without proper observation and fruitful understanding. But as with truth of religion, so with the highest and deepest truth of beauty, the intellectual reason cannot seize its inner sense and reality, not even the inner truth of its apparent principles and processes, unless it is aided by a higher insight not its own. As it cannot give a method, process or rule by which beauty can or ought to be created, so also it cannot give to the appreciation of beauty that deeper insight which it needs; it can only help to remove the dullness and vagueness of the habitual perceptions and conceptions of the lower mind which prevent it from seeing beauty or which give it false and crude aesthetic habits: it does this by giving to the mind an external idea and rule of the elements of the thing it has to perceive and appreciate. What is farther needed is the awakening of a certain vision, an insight and an intuitive response in the soul. Reason which studies always from outside, cannot give this inner and more intimate contact; it has to aid itself by a more direct insight springing from the soul itself and to call at every step on the intuitive mind to fill up the gap of its own deficiencies.

1.15 - Index, #Aion, #Carl Jung, #Psychology
  phlogiston theory, 250/
  phobias, 169
  --
  sexual theory, of psychic substance,
  20m
  --
  A Criticism of Bleuler's theory of Schizophrenic Negativism (1911)
  * Published 1957; 2nd edn., 1970. f Published i960.
  --
  Freud's theory of Hysteria: A Reply to Aschaffenburg (1906)
  The Freudian theory of Hysteria (1908)
  The Analysis of Dreams (1909)
  --
  The theory of Psychoanalysis (1913)
  General Aspects of Psychoanalysis (1913)
  --
  A Review of the Complex theory (1934)
  The Significance of Constitution and Heredity in Psychology (1929)

1.15 - THE DIRECTIONS AND CONDITIONS OF THE FUTURE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  tematized theory (I shall propose one later) and simply confining
  ourselves to the objective study of observable facts, these axes of
  --
  thing is certain, and it appears to me that its recognition in theory,
  and acceptance in practice, must be the sine qua non of any valid
  --
  ence supplies the answer (which theory can easily explain) it or-
  ganizes itself. To adapt themselves to, and in some sort to escape

1.15 - The Supramental Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  It may be interesting here to draw a parallel with Einstein's theory of relativity.
  According to Einstein, the closer one approaches the speed of light, the more time slows down and distances shorten. At the speed of light, our clocks would stop, and our measuring tapes would be reduced to nothing. The supramental consciousness,

1.15 - The Suprarational Good, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But in other spheres of life, in the spheres of what by an irony of our ignorance we call especially practical life,although, if the Divine be our true object of search and realisation, our normal conduct in them and our current idea of them is the very opposite of practical,we are less ready to recognise the universal truth. We take a long time to admit it even partially in theory, we are seldom ready at all to follow it in practice. And we find this difficulty because there especially, in all our practical life, we are content to be the slaves of an outward Necessity and think ourselves always excused when we admit as the law of our thought, will and action the yoke of immediate and temporary utilities. Yet even there we must arrive eventually at the highest truth. We shall find out in the end that our daily life and our social existence are not things apart, are not another field of existence with another law than the inner and ideal. On the contrary, we shall never find out their true meaning or resolve their harsh and often agonising problems until we learn to see in them a means towards the discovery and the individual and collective expression of our highest and, because our highest, therefore our truest and fullest self, our largest most imperative principle and power of existence. All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine.
  It is in our ethical being that this truest truth of practical life, its real and highest practicality becomes most readily apparent. It is true that the rational man has tried to reduce the ethical life like all the rest to a matter of reason, to determine its nature, its law, its practical action by some principle of reason, by some law of reason. He has never really succeeded and he never can really succeed; his appearances of success are mere pretences of the intellect building elegant and empty constructions with words and ideas, mere conventions of logic and vamped-up syntheses, in sum, pretentious failures which break down at the first strenuous touch of reality. Such was that extraordinary system of utilitarian ethics discovered in the nineteenth century the great century of science and reason and utilityby one of its most positive and systematic minds and now deservedly discredited. Happily, we need now only smile at its shallow pretentious errors, its substitution of a practical, outward and occasional test for the inner, subjective and absolute motive of ethics, its reduction of ethical action to an impossibly scientific and quite impracticable jugglery of moral mathematics, attractive enough to the reasoning and logical mind, quite false and alien to the whole instinct and intuition of the ethical being. Equally false and impracticable are other attempts of the reason to account for and regulate its principle and phenomena,the hedonistic theory which refers all virtue to the pleasure and satisfaction of the mind in good or the sociological which supposes ethics to be no more than a system of formulas of conduct generated from the social sense and a ruled direction of the social impulses and would regulate its action by that insufficient standard. The ethical being escapes from all these formulas: it is a law to itself and finds its principle in its own eternal nature which is not in its essential character a growth of evolving mind, even though it may seem to be that in its earthly history, but a light from the ideal, a reflection in man of the Divine.
  Not that all these errors have not each of them a truth behind their false constructions; for all errors of the human reason are false representations, a wrong building, effective misconstructions of the truth or of a side or a part of the truth. Utility is a fundamental principle of existence and all fundamental principles of existence are in the end one; therefore it is true that the highest good is also the highest utility. It is true also that, not any balance of the greatest good of the greatest number, but simply the good of others and most widely the good of all is one ideal aim of our outgoing ethical practice; it is that which the ethical man would like to effect, if he could only find the way and be always sure what is the real good of all. But this does not help to regulate our ethical practice, nor does it supply us with its inner principle whether of being or of action, but only produces one of the many considerations by which we can feel our way along the road which is so difficult to travel. Good, not utility, must be the principle and standard of good; otherwise we fall into the hands of that dangerous pretender expediency, whose whole method is alien to the ethical. Moreover, the standard of utility, the judgment of utility, its spirit, its form, its application must vary with the individual nature, the habit of mind, the outlook on the world. Here there can be no reliable general law to which all can subscribe, no set of large governing principles such as it is sought to supply to our conduct by a true ethics. Nor can ethics at all or ever be a matter of calculation. There is only one safe rule for the ethical man, to stick to his principle of good, his instinct for good, his vision of good, his intuition of good and to govern by that his conduct. He may err, but he will be on his right road in spite of all stumblings, because he will be faithful to the law of his nature. The saying of the Gita is always true; better is the law of ones own nature though ill-performed, dangerous is an alien law however speciously superior it may seem to our reason. But the law of nature of the ethical being is the pursuit of good; it can never be the pursuit of utility.

1.15 - The Value of Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  For this reason greatness of soul is not fostered by those philosophies which assimilate the universe to Man. Knowledge is a form of union of Self and not-Self; like all union, it is impaired by dominion, and therefore by any attempt to force the universe into conformity with what we find in ourselves. There is a widespread philosophical tendency towards the view which tells us that Man is the measure of all things, that truth is man-made, that space and time and the world of universals are properties of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us. This view, if our previous discussions were correct, is untrue; but in addition to being untrue, it has the effect of robbing philosophic contemplation of all that gives it value, since it fetters contemplation to Self. What it calls knowledge is not a union with the not-Self, but a set of prejudices, habits, and desires, making an impenetrable veil between us and the world beyond. The man who finds pleasure in such a theory of knowledge is like the man who never leaves the domestic circle for fear his word might not be law.
  The true philosophic contemplation, on the contrary, finds its satisfaction in every enlargement of the not-Self, in everything that magnifies the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which the intellect seeks. By thus making a barrier between subject and object, such personal and private things become a prison to the intellect. The free intellect will see as God might see, without a _here_ and _now_, without hopes and fears, without the trammels of customary beliefs and traditional prejudices, calmly, dispassionately, in the sole and exclusive desire of knowledge--knowledge as impersonal, as purely contemplative, as it is possible for man to attain. Hence also the free intellect will value more the abstract and universal knowledge into which the accidents of private history do not enter, than the knowledge brought by the senses, and dependent, as such knowledge must be, upon an exclusive and personal point of view and a body whose sense-organs distort as much as they reveal.

1.16 - Dianus and Diana, #The Golden Bough, #James George Frazer, #Occultism
  To this theory it may naturally be objected that the divine consort
  of Jupiter was not Diana but Juno, and that if Diana had a mate at

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  managed to do it and why? First, because Paul Richard proposed to me to cooperate in a philosophic review and as my theory was that a Yogi ought to be able to turn his hand to anything, I could not very well refuse; and then he had to go to the war and left me in the lurch with sixty-four pages a month of philosophy all to write by my lonely self. Secondly, because I had only to write down in the terms of the intellect all that I had observed and come to know in practising Yoga daily and the philosophy was there automatically. But that is not being a philosopher!301 And so it was that Sri Aurobindo became a writer. He was forty-two. Typically, he himself had decided nothing:
  "outer" circumstances had launched him upon his path.

1.16 - On Concentration, #Magick Without Tears, #Aleister Crowley, #Philosophy
  For concentration does indeed unlock all doors; it lies at the heart of every practice as it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. All the subsidiary work awareness, one-pointedness, mind- fullness and the rest is intended to train you to this.
  All the greetings, salutations, "Saying Will," periodical adorations, even saying "apo pantos kakodaimonos" with a downward and outward sweep of the arm, the eyes averted, when one sees a person dressed in a religious (Christian) uniform: all these come under "Don't stroke the cat the wrong way!" or, in the modern pseudo-scientific journalese jargon "streamlining life."

1.16 - THE ESSENCE OF THE DEMOCRATIC IDEA, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  (at least in theory) effortlessly reconciled.
  THE ESSENCE OF THE DEMOCRATIC IDEA 239

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Gita in this very passage applies the doctrine of reincarnation, boldly enough, to the Avatar himself, and in the usual theory of reincarnation the reincarnating soul by its past spiritual and psychological evolution itself determines and in a way prepares its own mental and physical body. The soul prepares its own body, the body is not prepared for it without any reference to the soul. Are we then to suppose an eternal or continual Avatar himself evolving, we might say, his own fit mental and physical body according to the needs and pace of the human evolution and so appearing from age to age, yuge yuge? In some such spirit some would interpret the ten incarnations of Vishnu, first in animal forms, then in the animal man, then in the dwarf mansoul, Vamana, the violent Asuric man, Rama of the axe, the divinely-natured man, a greater Rama, the awakened spiritual man, Buddha, and, preceding him in time, but final in place, the complete divine manhood, Krishna, - for the last Avatar,
  Kalki, only accomplishes the work Krishna began, - he fulfils in power the great struggle which the previous Avatars prepared in all its potentialities. It is a difficult assumption to our modern mentality, but the language of the Gita seems to demand it. Or, since the Gita does not expressly solve the problem, we may solve it in some other way of our own, as that the body is prepared by the Jiva but assumed from birth by the Godhead or that it is prepared by one of the four Manus, catvaro manavah., of the

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Let us then look at this vital instinct and life dynamism in its own being and not merely as an occasion for ethical or religious development and see whether it is really rebellious in its very nature to the Divine. We can see at once that what we have described is the first stage of the vital being, the infrarational, the instinctive; this is the crude character of its first native development and persists even when it is trained by the growing application to it of the enlightening reason. Evidently it is in this natural form a thing of the earth, gross, earthy, full even of hideous uglinesses and brute blunders and jarring discords; but so also is the infrarational stage in ethics, in aesthetics, in religion. It is true too that it presents a much more enormous difficulty than these others, more fundamentally and obstinately resists elevation, because it is the very province of the infrarational, a first formulation of consciousness out of the Inconscient, nearest to it in the scale of being. But still it has too, properly looked at, its rich elements of power, beauty, nobility, good, sacrifice, worship, divinity; here too are highreaching gods, masked but still resplendent. Until recently, and even now, reason, in the garb no longer of philosophy, but of science, has increasingly proposed to take up all this physical and vital life and perfect it by the sole power of rationalism, by a knowledge of the laws of Nature, of sociology and physiology and biology and health, by collectivism, by State education, by a new psychological education and a number of other kindred means. All this is well in its own way and in its limits, but it is not enough and can never come to a truly satisfying success. The ancient attempt of reason in the form of a high idealistic, rational, aesthetic, ethical and religious culture achieved only an imperfect discipline of the vital man and his instincts, sometimes only a polishing, a gloss, a clothing and mannerising of the original uncouth savage. The modern attempt of reason in the form of a broad and thorough rational, utilitarian and efficient instruction and organisation of man and his life is not succeeding any better for all its insistent but always illusory promise of more perfect results in the future. These endeavours cannot indeed be truly successful if our theory of life is right and if this great mass of vital energism contains in itself the imprisoned suprarational, if it has, as it then must have, the instinctive reaching out for something divine, absolute and infinite which is concealed in its blind strivings. Here too reason must be overpassed or surpass itself and become a passage to the Divine.
  The first mark of the suprarational, when it intervenes to take up any portion of our being, is the growth of absolute ideals; and since life is Being and Force and the divine state of being is unity and the Divine in force is God as Power taking possession, the absolute vital ideals must be of that nature. Nowhere are they wanting. If we take the domestic and social life of man, we find hints of them there in several forms; but we need only note, however imperfect and dim the present shapes, the strivings of love at its own self-finding, its reachings towards its absolute the absolute love of man and woman, the absolute maternal or paternal, filial or fraternal love, the love of friends, the love of comrades, love of country, love of humanity. These ideals of which the poets have sung so persistently, are not a mere glamour and illusion, however the egoisms and discords of our instinctive, infrarational way of living may seem to contradict them. Always crossed by imperfection or opposite vital movements, they are still divine possibilities and can be made a first means of our growth into a spiritual unity of being with being. Certain religious disciplines have understood this truth, have taken up these relations boldly and applied them to our souls communion with God; and by a converse process they can, lifted out of their present social and physical formulas, become for us, not the poor earthly things they are now, but deep and beautiful and wonderful movements of God in man fulfilling himself in life. All the economic development of life itself takes on at its end the appearance of an attempt to get rid of the animal squalor and bareness which is what obligatory poverty really means, and to give to man the divine ease and leisure of the gods. It is pursued in a wrong way, no doubt, and with many ugly circumstances, but still the ideal is darkly there. Politics itself, that apparent game of strife and deceit and charlatanism, can be a large field of absolute idealisms. What of patriotism,never mind the often ugly instincts from which it starts and which it still obstinately preserves,but in its aspects of worship, self-giving, discipline, self-sacrifice? The great political ideals of man, monarchy, aristocracy, democracy, apart from the selfishnesses they serve and the rational and practical justifications with which they arm themselves, have had for their soul an ideal, some half-seen truth of the absolute and have carried with them a worship, a loyalty, a loss of self in the idea which have made men ready to suffer and die for them. War and strife themselves have been schools of heroism; they have preserved the heroic in man, they have created the katriys tyaktajvit of the Sanskrit epic phrase, the men of power and courage who have abandoned their bodily life for a cause; for without heroism man cannot grow into the Godhead; courage, energy and strength are among the very first principles of the divine nature in action. All this great vital, political, economic life of man with its two powers of competition and cooperation is stumbling blindly forward towards some realisation of power and unity,in two divine directions, therefore. For the Divine in life is Power possessed of self-mastery, but also of mastery of His world, and man and mankind too move towards conquest of their world, their environment. And again the Divine in fulfilment here is and must be oneness, and the ideal of human unity however dim and far off is coming slowly into sight. The competitive nation-units are feeling, at times, however feebly as yet, the call to cast themselves into a greater unified cooperative life of the human race.

1.17 - DOES MANKIND MOVE BIOLOGICALLY UPON ITSELF?, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  Let me briefly recapitulate the theory in its broad outline, look-
  ing first at Life as Science is now beginning to rediscover and re-

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Path and the Goal. We must see how this complication affects our theory of the Vedic creed and the Vedic symbolism.
  The Angiras Rishis are ordinarily described as seven in number: they are sapta viprah., the seven sages who have come down to us in the Puranic tradition1 and are enthroned by
  --
  This passage certainly goes far to support the Arctic theory, for it speaks of a yearly and not a daily return of the Sun. But we are not concerned with the external figure, nor does its validity in any way affect our own theory; for it may very well be that the striking Arctic experience of the long night, the annual
  Observe that in the Puranas the Yugas, moments, months, etc. are all symbolic and it is stated that the body of man is the year.
  --
  This secret well of honey is drunk by all those who are able to see Swar and they pour out its billowing fountain of sweetness in manifold streams together, tam eva visve papire svardr.so bahu sakam sisicur utsam udrin.am. These many streams poured out together are the seven rivers poured down the hill by Indra after slaying Vritra, the rivers or streams of the Truth, r.tasya dharah.; and they represent, according to our theory, the seven principles of conscious being in their divine fulfilment in the Truth and
  In the Upanishads and Puranas there is no distinction between Swar and Dyaus; therefore a fourth name had to be found for the world of Truth, and this is the Mahar discovered according to the Taittiriya Upanishad by the Rishi Mahachamasya as the fourth Vyahriti, the other three being Swar, Bhuvar and Bhur, i.e. Dyaus, Antariksha and Prithivi of the Veda.
  --
  Only the theory we are enouncing, a theory not brought in from outside but arising straight from the language and the suggestions of the hymns themselves, can unite this varied imagery and bring an easy lucidity and coherence into this apparent tangle of incongruities. In fact, once the central idea is grasped and the mentality of the Vedic Rishis and the principle of their symbolism are understood, no incongruity and no disorder remain. There is a fixed system of symbols which, except in some of the later hymns, does not admit of any important variations and in the light of which the inner sense of the Veda everywhere yields itself up readily enough. There is indeed a certain restricted freedom in the combination of the symbols, as in those of any fixed poetical imagery, - for instance, the sacred poems of the Vaishnavas; but the substance of thought behind is constant, coherent and does not vary.

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  This is what some disciples have called the "bright period," lasting from 1920 to 1926, after which Sri Aurobindo would retire into complete solitude for twenty-four years, to concentrate exclusively on the Work. Using the new, supramental power they had discovered, Sri Aurobindo and the Mother first made several experiments on their own bodies. "Testing" is one of the key words in Sri Aurobindo's vocabulary: I have been testing day and night for years upon years more scrupulously than any scientist his theory or his method on the physical plane.352 From this huge body of experiences, which pervade Sri Aurobindo's written works and correspondence, we might draw four symbolic events illustrating the power of consciousness and Sri Aurobindo's "testing," bearing in mind that these are only instances among many others, and that neither Sri Aurobindo nor Mother attri buted any special importance to them. It is through chance conversations or letters that their existence came to be known. Sri Aurobindo had just arrived in Pondicherry when he undertook a prolonged fast, "to see." Years later, when a disciple asked him 351
  352

1.18 - FAITH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  THE word faith has a variety of meanings, which it is important to distinguish. In some contexts it is used as a synonym for trust, as when we say that we have faith in Dr. Xs diagnostic skill or in lawyer Ys integrity. Analogous to this is our faith in authority the belief that what certain persons say about certain subjects is likely, because of their special qualifications, to be true. On other occasions faith stands for belief in propositions which we have not had occasion to verify for ourselves, but which we know that we could verify if we had the inclination, the opportunity and the necessary capacities. In this sense of the word we have faith, even though we may never have been to Australia, that there is such a creature as a duck-billed platypus; we have faith in the atomic theory, even though we may never have performed the experiments on which that theory rests, and be incapable of understanding the mathematics by which it is supported. And finally there is the faith, which is a belief in propositions which we know we cannot verify, even if we should desire to do sopropositions such as those of the Athanasian Creed or those which constitute the doctrine of the Immaculate Conception. This kind of faith is defined by the Scholastics as an act of the intellect moved to assent by the will.
  Faith in the first three senses of the word plays a very important part, not only in the activities of everyday life, but even in those of pure and applied science. Credo ut intelligam and also, we should add, ut agaim and ut vivam. Faith is a pre-condition of all systematic knowing, all purposive doing and all decent living. Societies are held together, not primarily by the fear of the many for the coercive power of the few, but by a widespread faith in the other fellows decency. Such a faith tends to create its own object, while the widespread mutual mistrust, due, for example, to war or domestic dissension, creates the object of mistrust. Passing now from the moral to the intellectual sphere, we find faith lying at the root of all organized thinking. Science and technology could not exist unless we had faith in the reliability of the universeunless, in Clerk Maxwells words, we implicitly believed that the book of Nature is really a book and not a magazine, a coherent work of art and not a hodge-podge of mutually irrelevant snippets. To this general faith in the reasonableness and trustworthiness of the world the searcher after truth must add two kinds of special faithfaith in the authority of qualified experts, sufficient to permit him to take their word for statements which he personally has not verified; and faith in his own working hypotheses, sufficient to induce him to test his provisional beliefs by means of appropriate action. This action may confirm the belief which inspired it. Alternatively it may bring proof that the original working hypothesis was ill founded, in which case it will have to be modified until it becomes conformable to the facts and so passes from the realm of faith to that of knowledge.

1.18 - THE HEART OF THE PROBLEM, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  2 As in the case of biological evolutionary theory which also bore a materialist
  and atheist aspect when it appeared a century ago, but of which the spiritual

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   the gods (devayanah.) which lead to the infinite wideness of the divine existence. "Before me the paths of the journeyings of the gods have become visible, journeyings that violate not, whose movement was formed by the Vasus. The eye of Dawn has come into being in front and she has come towards us (arriving) over our houses." The house in the Veda is the constant image for the bodies that are dwelling-places of the soul, just as the field or habitation means the planes to which it mounts and in which it rests. The path of man is that of his journey to the supreme plane and that which the journeyings of the gods do not violate is, as we see, in the fifth verse where the phrase is repeated, the workings of the gods, the divine law of life into which the soul has to grow. We have then a curious image which seems to support the Arctic theory. "Many were those days which were before the rising of the Sun (or which were of old by the rising of the Sun), in which thou, O Dawn, wert seen as if moving about thy lover and not coming again." This is certainly a picture of continual dawns, not interrupted by Night, such as are visible in the Arctic regions. The psychological sense which arises out of the verse, is obvious.
  What were these dawns? They were those created by the actions of the Fathers, the ancient Angirases. "They indeed had the joy (of the Soma) along with the gods,5 the ancient seers who possessed the truth; the fathers found the hidden Light; they, having the true thought (satyamantrah., the true thought expressed in the inspired Word), brought into being the Dawn."

1.18 - The Importance of our Conventional Greetings, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  * [AC26] See Magick in theory and Practice, pp. 427 - 429.
   [AC27] Book 4, Part I.

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Thus an infrarational period of human and social development need not be without its elements, its strong elements of reason and of spirituality. Even the savage, whether he be primitive or degenerate man, has some coherent idea of this world and the beyond, a theory of life and a religion. To us with our more advanced rationality his theory of life may seem incoherent, because we have lost its point of view and its principle of mental associations. But it is still an act of reason, and within its limits he is capable of a sufficient play of thought both ideative and practical, as well as a clear ethical idea and motive, some aesthetic notions and an understood order of society poor and barbarous to our view, but well enough contrived and put together to serve the simplicity of its objects. Or again we may not realise the element of reason in a primitive theory of life or of spirituality in a barbaric religion, because it appears to us to be made up of symbols and forms to which a superstitious value is attached by these undeveloped minds. But this is because the reason at this stage has an imperfect and limited action and the element of spirituality is crude or undeveloped and not yet self-conscious; in order to hold firmly their workings and make them real and concrete to his mind and spirit primitive man has to give them shape in symbols and forms to which he clings with a barbaric awe and reverence, because they alone can embody for him his method of self-guidance in life. For the dominant thing in him is his infrarational life of instinct, vital intuition and impulse, mechanical custom and tradition, and it is that to which the rest of him has to give some kind of primary order and first glimmerings of light. The unrefined reason and unenlightened spirit in him cannot work for their own ends; they are bond-slaves of his infrarational nature.
  At a higher stage of development or of a return towards a fuller evolution,for the actual savage in humanity is perhaps not the original primitive man, but a relapse and reversion towards primitiveness,the infrarational stage of society may arrive at a very lofty order of civilisation. It may have great intuitions of the meaning or general intention of life, admirable ideas of the arrangement of life, a harmonious, well-adapted, durable and serviceable social system, an imposing religion which will not be without its profundities, but in which symbol and ceremonial will form the largest portion and for the mass of man will be almost the whole of religion. In this stage pure reason and pure spirituality will not govern the society or move large bodies of men, but will be represented, if at all, by individuals at first few, but growing in number as these two powers increase in their purity and vigour and attract more and more votaries.

1.19 - ON THE PROBABLE EXISTENCE AHEAD OF US OF AN ULTRA-HUMAN, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  supporters of this second theory, if a real power of love does not
  indeed arise at the heart of Evolution, stronger than all individual

1.19 - The Curve of the Rational Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This process has to continue until the reason can find a principle of society or else a combination and adjustment of several principles which will satisfy it. The question is whether it will ever be satisfied or can ever rest from questioning the foundation of established things,unless indeed it sinks back into a sleep of tradition and convention or else goes forward by a great awakening to the reign of a higher spirit than its own and opens into a suprarational or spiritual age of mankind. If we may judge from the modern movement, the progress of the reason as a social renovator and creator, if not interrupted in its course, would be destined to pass through three successive stages which are the very logic of its growth, the first individualistic and increasingly democratic with liberty for its principle, the second socialistic, in the end perhaps a governmental communism with equality and the State for its principle, the thirdif that ever gets beyond the stage of theoryanarchistic in the higher sense of that much-abused word, either a loose voluntary cooperation or a free communalism with brotherhood or comradeship and not government for its principle. It is in the transition to its third and consummating stage, if or whenever that comes, that the power and sufficiency of the reason will be tested; it will then be seen whether the reason can really be the master of our nature, solve the problems of our interrelated and conflicting egoisms and bring about within itself a perfect principle of society or must give way to a higher guide. For till this third stage has its trial, it is Force that in the last resort really governs. Reason only gives to Force the plan of its action and a system to administer.
  We have already seen that it is individualism which opens the way to the age of reason and that individualism gets its impulse and its chance of development because it follows upon an age of dominant conventionalism. It is not that in the pre-individualistic, pre-rational ages there were no thinkers upon society and the communal life of man; but they did not think in the characteristic method of the logical reason, critical, all-observing, all-questioning, and did not proceed on the constructive side by the carefully mechanising methods of the highly rationalised intelligence when it passes from the reasoned perception of a truth to the endeavour after its pure, perfect and universal orderly application. Their thought and their building of life were much less logical than spontaneously intelligent, organic and intuitive. Always they looked upon life as it was and sought to know its secret by keen discernment, intuition and insight; symbols embodying the actual and ideal truth of life and being, types setting them in an arrangement and psychological order, institutions giving them a material fixity in their effectuation by life, this was the form in which they shaped their attempt to understand and mentalise life, to govern life by mind, but mind in its spontaneously intuitive or its reflectively seeing movements before they have been fixed into the geometrical patterns of the logical intelligence.
  --
  The natural remedy for the first defects of the individualistic theory in practice would seem to be education; for if man is not by nature, we may hope at least that he can be made by education and training something like a rational being. Universal education, therefore, is the inevitable second step of the democratic movement in its attempt to rationalise human society. But a rational education means necessarily three things, first, to teach men how to observe and know rightly the facts on which they have to form a judgment; secondly, to train them to think fruitfully and soundly; thirdly, to fit them to use their knowledge and their thought effectively for their own and the common good. Capacity of observation and knowledge, capacity of intelligence and judgment, capacity of action and high character are required for the citizenship of a rational order of society; a general deficiency in any of these difficult requisites is a sure source of failure. Unfortunately,even if we suppose that any training made available to the millions can ever be of this rare character,the actual education given in the most advanced countries has not had the least relation to these necessities. And just as the first defects and failures of democracy have given occasion to the enemy to blaspheme and to vaunt the superiority or even the quite imaginary perfection of the ideal past, so also the first defects of its great remedy, education, have led many superior minds to deny the efficacy of education and its power to transform the human mind and driven them to condemn the democratic ideal as an exploded fiction.
  Democracy and its panacea of education and freedom have certainly done something for the race. To begin with, the people are, for the first time in the historical period of history, erect, active and alive, and where there is life, there is always a hope of better things. Again, some kind of knowledge and with it some kind of active intelligence based on knowledge and streng thened by the habit of being called on to judge and decide between conflicting issues and opinions in all sorts of matters have been much more generalised than was formerly possible. Men are being progressively trained to use their minds, to apply intelligence to life, and that is a great gain. If they have not yet learned to think for themselves or to think soundly, clearly and rightly, they are at least more able now to choose with some kind of initial intelligence, however imperfect as yet it may be, the thought they shall accept and the rule they shall follow. Equal educational equipment and equal opportunity of life have by no means been acquired; but there is a much greater equalisation than was at all possible in former states of society. But here a new and enormous defect has revealed itself which is proving fatal to the social idea which engendered it. For given even perfect equality of educational and other opportunity, and that does not yet really exist and cannot in the individualistic state of society,to what purpose or in what manner is the opportunity likely to be used? Man, the half infrarational being, demands three things for his satisfaction, power, if he can have it, but at any rate the use and reward of his faculties and the enjoyment of his desires. In the old societies the possibility of these could be secured by him to a certain extent according to his birth, his fixed status and the use of his capacity within the limits of his hereditary status. That basis once removed and no proper substitute provided, the same ends can only be secured by success in a scramble for the one power left, the power of wealth. Accordingly, instead of a harmoniously ordered society there has been developed a huge organised competitive system, a frantically rapid and one-sided development of industrialism and, under the garb of democracy, an increasing plutocratic tendency that shocks by its ostentatious grossness and the magnitudes of its gulfs and distances. These have been the last results of the individualistic ideal and its democratic machinery, the initial bankruptcies of the rational age.
  --
  In fact the claim to equality like the thirst for liberty is individualistic in its origin,it is not native or indispensable to the essence of the collectivist ideal. It is the individual who demands liberty for himself, a free movement for his mind, life, will, action; the collectivist trend and the State idea have rather the opposite tendency, they are self-compelled to take up more and more the compulsory management and control of the mind, life, will, action of the community and the individuals as part of ituntil personal liberty is pressed out of existence. But similarly it is the individual who demands for himself equality with all others; when a class demands, it is still the individual multiplied claiming for himself and all who are of his own grade, political or economic status an equal place, privilege or opportunity with those who have acquired or inherited a superiority of status. The social Reason conceded first the claim to liberty, but in practice (whatever might have been the theory) it admitted only so much equalityequality before the law, a helpful but not too effective political equality of the voteas was necessary to ensure a reasonable freedom for all. Afterwards when the injustices and irrationalities of an unequalised competitive freedom, the enormity of the gulfs it created, became apparent, the social Reason shifted its ground and tried to arrive at a more complete communal justice on the basis of a political, economic, educational and social equality as complete as might be; it has laboured to make a plain level on which all can stand together. Liberty in this change has had to undergo the former fate of equality; for only so much libertyperhaps or for a timecould survive as can be safely allowed without the competitive individual getting enough room for his self-assertive growth to upset or endanger the equalitarian basis. But in the end the discovery cannot fail to be made that an artificial equality has also its irrationalities, its contradictions of the collective good, its injustices even and its costly violations of the truth of Nature. Equality like individualistic liberty may turn out to be not a panacea but an obstacle in the way of the best management and control of life by the collective reason and will of the community.
  But if both equality and liberty disappear from the human scene, there is left only one member of the democratic trinity, brotherhood or, as it is now called, comradeship, that has some chance of survival as part of the social basis. This is because it seems to square better with the spirit of collectivism; we see accordingly the idea of it if not the fact still insisted on in the new social systems, even those in which both liberty and equality are discarded as noxious democratic chimeras. But comradeship without liberty and equality can be nothing more than the like association of allindividuals, functional classes, guilds, syndicates, soviets or any other unitsin common service to the life of the nation under the absolute control of the collectivist State. The only liberty left at the end would be the freedom to serve the community under the rigorous direction of the State authority; the only equality would be an association of all alike in a Spartan or Roman spirit of civic service with perhaps a like status, theoretically equal at least for all functions; the only brotherhood would be the sense of comradeship in devoted dedication to the organised social Self, the State. In fact the democratic trinity, stripped of its godhead, would fade out of existence; the collectivist ideal can very well do without them, for none of them belong to its grain and very substance.
  --
    In the theory of communism State socialism is only a passage; a free classless Stateless communal life is the eventual ideal. But it is not likely that the living State machine once in power with all that are interested in its maintenance would let go its prey or allow itself to be abolished without a struggle.
  ***

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The knowledge that there is a Supreme Existence, Consciousness and Bliss which is not merely a negative Nirvana or a static and featureless Absolute, but dynamic, the perception that this Divine Consciousness can be realised not only beyond but here, and the consequent acceptance of a divine life as the aim of Yoga, do not belong to the mind. It is not a question of mental theory - even though mentally this outlook can be as well supported as any other, if not better, - but of experience and, before the experience comes, of the soul's faith bringing with it the mind's and the life's adhesion. One who is in contact with the higher Light and has the experience can follow this way, however difficult it may be for the lower members to follow; one who is touched by it, without having the experience, but having the call, the conviction, the compulsion of the soul's adherence, can also follow it.
  There is much in your letter that would need long explanation for an adequate reply - but I want to say something about the faith which you say you don't have and can't have in the absence of experience. First of all, faith does not depend upon experience; it is something that is there before experience. When one starts the Yoga, it is not usually on the strength of experience, but on the strength of faith. It is so not only in Yoga and the spiritual life, but in ordinary life also. All men of action, discoverers, inventors, creators of knowledge proceed by faith and, until the proof is made or the thing done, they go on in spite of disappointment, failure, disproof, denial, because of something

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
  landing his fish. The rationalistic theory of them therefore breaks
  down entirely; the hypothesis of superstition is clearly the only

1.20 - Talismans - The Lamen - The Pantacle, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You must lay most closely to your heart the theory of the Magical Link (see Magick pp. 107 - 122) and see well to it that it rings true; for without this your talisman is worse than useless. It is dangerous; for all that Energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble.
  There is a great deal of useful stuff in Magick; pp. 92 - 100, and pp. 179 - 189. I could go on all night doing nothing but indicating sources of information.
  Then comes the question of how to "charge" the Talisman, of how to evoke or to invoke the Beings concerned, and of oh! of so much that you need a lifetime merely to master the theory.
  Remember, too, please, what I have pointed out elsewhere, that the greatest Masters have quite often not been Magicians at all, technically; they have used such devices as Secret Societies, Slogans and Books. If you are so frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what I have been trying to tell you these last few hundred years!

1.20 - The End of the Curve of Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The pity of it is that this excellent theory, quite as much as the individualist theory that ran before it, is sure to stumble over a discrepancy between its set ideas and the actual facts of human nature; for it ignores the complexity of mans being and all that that complexity means. And especially it ignores the soul of man and its supreme need of freedom, of the control also of his lower members, no doubt,for that is part of the total freedom towards which he is struggling,but of a growing self-control, not a mechanical regulation by the mind and will of others. Obedience too is a part of its perfection,but a free and natural obedience to a true guiding power and not to a mechanised government and rule. The collective being is a fact; all mankind may be regarded as a collective being: but this being is a soul and life, not merely a mind or a body. Each society develops into a sort of sub-soul or group-soul of this humanity and develops also a general temperament, character, type of mind, evolves governing ideas and tendencies that shape its life and its institutions. But the society has no discoverable common reason and will belonging alike to all its members; for the group-soul rather works out its tendencies by a diversity of opinions, a diversity of wills, a diversity of life, and the vitality of the group-life depends largely upon the working of this diversity, its continuity, its richness. Since that is so, government by the organised State must mean always government by a number of individuals,whether that number be in theory the minority or the majority makes in the end little fundamental difference. For even when it is the majority that nominally governs, in fact it is always the reason and will of a comparatively few effective men and not really any common reason and will of all that rules and regulates things with the consent of the half-hypnotised mass.1 There is no reason to suppose that the immediate socialisation of the State would at all alter, the mass of men not being yet thoroughly rationalised and developed minds, this practical necessity of State government.
  In the old infrarational societies, at least in their inception, what governed was not the State, but the group-soul itself evolving its life organised into customary institutions and self-regulations to which all had to conform; for the rulers were only its executors and instruments. This entailed indeed a great subjection of the individual to the society, but it was not felt, because the individualistic idea was yet unborn and such diversities as arose were naturally provided for in one way or another,in some cases by a remarkable latitude of social variation which government by the State tends more and more to suppress. As State government develops, we have a real suppression or oppression of the minority by the majority or the majority by the minority, of the individual by the collectivity, finally, of all by the relentless mechanism of the State. Democratic liberty tried to minimise this suppression; it left a free play for the individual and restricted as much as might be the role of the State. Collectivism goes exactly to the opposite extreme; it will leave no sufficient elbow-room to the individual free-will, and the more it rationalises the individual by universal education of a highly developed kind, the more this suppression will be felt,unless indeed all freedom of thought is negated and the minds of all are forced into a single standardised way of thinking.
  --
  The exaggeration and inherent weakness of this exclusive idea are sufficiently evident. Man does not actually live as an isolated being, nor can he grow by an isolated freedom. He grows by his relations with others and his freedom must exercise itself in a progressive self-harmonising with the freedom of his fellow-beings. The social principle therefore, apart from the forms it has taken, would be perfectly justified, if by nothing else, then by the need of society as a field of relations which afford to the individual his occasion for growing towards a greater perfection. We have indeed the old dogma that man was originally innocent and perfect; the conception of the first ideal state of mankind as a harmonious felicity of free and natural living in which no social law or compulsion existed because none was needed, is as old as the Mahabharata. But even this theory has to recognise a downward lapse of man from his natural perfection. The fall was not brought about by the introduction of the social principle in the arrangement of his life, but rather the social principle and the governmental method of compulsion had to be introduced as a result of the fall. If, on the contrary, we regard the evolution of man not as a fall from perfection but a gradual ascent, a growth out of the infrarational status of his being, it is clear that only by a social compulsion on the vital and physical instincts of his infrarational egoism, a subjection to the needs and laws of the social life, could this growth have been brought about on a large scale. For in their first crudeness the infrarational instincts do not correct themselves quite voluntarily without the pressure of need and compulsion, but only by the erection of a law other than their own which teaches them finally to erect a yet greater law within for their own correction and purification. The principle of social compulsion may not have been always or perhaps ever used quite wisely,it is a law of mans imperfection, imperfect in itself, and must always be imperfect in its method and result: but in the earlier stages of his evolution it was clearly inevitable, and until man has grown out of the causes of its necessity, he cannot be really ready for the anarchistic principle of living.
  But it is at the same time clear that the more the outer law is replaced by an inner law, the nearer man will draw to his true and natural perfection. And the perfect social state must be one in which governmental compulsion is abolished and man is able to live with his fellow-man by free agreement and cooperation. But by what means is he to be made ready for this great and difficult consummation? Intellectual anarchism relies on two powers in the human being of which the first is the enlightenment of his reason; the mind of man, enlightened, will claim freedom for itself, but will equally recognise the same right in others. A just equation will of itself emerge on the ground of a true, self-found and unperverted human nature. This might conceivably be sufficient, although hardly without a considerable change and progress in mans mental powers, if the life of the individual could be lived in a predominant isolation with only a small number of points of necessary contact with the lives of others. Actually, our existence is closely knit with the existences around us and there is a common life, a common work, a common effort and aspiration without which humanity cannot grow to its full height and wideness. To ensure coordination and prevent clash and conflict in this constant contact another power is needed than the enlightened intellect. Anarchistic thought finds this power in a natural human sympathy which, if it is given free play under the right conditions, can be relied upon to ensure natural cooperation: the appeal is to what the American poet calls the love of comrades, to the principle of fraternity, the third and most neglected term of the famous revolutionary formula. A free equality founded upon spontaneous cooperation, not on governmental force and social compulsion, is the highest anarchistic ideal.
  --
  If Reason were the secret highest law of the universe or if man the mental being were limited by mentality, it might be possible for him by the power of the reason to evolve out of the dominance of infrarational Nature which he inherits from the animal. He could then live securely in his best human self as a perfected rational and sympathetic being, balanced and well-ordered in all parts, the sattwic man of Indian philosophy; that would be his summit of possibility, his consummation. But his nature is rather transitional; the rational being is only a middle term of Natures evolution. A rational satisfaction cannot give him safety from the pull from below nor deliver him from the attraction from above. If it were not so, the ideal of intellectual Anarchism might be more feasible as well as acceptable as a theory of what human life might be in its reasonable perfection; but, man being what he is, we are compelled in the end to aim higher and go farther.
  A spiritual or spiritualised anarchism might appear to come nearer to the real solution or at least touch something of it from afar. As it expresses itself at the present day, there is much in it that is exaggerated and imperfect. Its seers seem often to preach an impossible self-abnegation of the vital life and an asceticism which instead of purifying and transforming the vital being, seeks to suppress and even kill it; life itself is impoverished or dried up by this severe austerity in its very springs. Carried away by a high-reaching spirit of revolt, these prophets denounce civilisation as a failure because of its vitalistic exaggerations, but set up an opposite exaggeration which might well cure civilisation of some of its crying faults and uglinesses, but would deprive us also of many real and valuable gains. But apart from these excesses of a too logical thought and a one-sided impulsion, apart from the inability of any ism to express the truth of the spirit which exceeds all such compartments, we seem here to be near to the real way out, to the discovery of the saving motive-force. The solution lies not in the reason, but in the soul of man, in its spiritual tendencies. It is a spiritual, an inner freedom that can alone create a perfect human order. It is a spiritual, a greater than the rational enlightenment that can alone illumine the vital nature of man and impose harmony on its self-seekings, antagonisms and discords. A deeper brotherhood, a yet unfound law of love is the only sure foundation possible for a perfect social evolution, no other can replace it. But this brotherhood and love will not proceed by the vital instincts or the reason where they can be met, baffled or deflected by opposite reasonings and other discordant instincts. Nor will it found itself in the natural heart of man where there are plenty of other passions to combat it. It is in the soul that it must find its roots; the love which is founded upon a deeper truth of our being, the brotherhood or, let us say,for this is another feeling than any vital or mental sense of brotherhood, a calmer more durable motive-force,the spiritual comradeship which is the expression of an inner realisation of oneness. For so only can egoism disappear and the true individualism of the unique godhead in each man found itself on the true communism of the equal godhead in the race; for the Spirit, the inmost self, the universal Godhead in every being is that whose very nature of diverse oneness it is to realise the perfection of its individual life and nature in the existence of all, in the universal life and nature.

1.2.11 - Patience and Perseverance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  You will say it is a mere candle that is lit - nothing at all? But in these matters, when the darkness of human mind and life and body has to be dissipated, a candle is always a beginning - a lamp can follow and afterwards a sun - but the beginning must be allowed to have a sequel - not get cut off from its natural sequelae by chinks of sadness and doubt and despair. At the beginning and for a long time the experiences do usually come in little quanta with empty spaces between - but, if allowed their way, the spaces will diminish and the quantum theory give way to the Newtonian continuity of the spirit. But you have never yet given it a real chance. The empty spaces have become peopled with doubts and denials and so the quanta have become rare, the beginnings remain beginnings. Other difficulties you have faced and rejected, but this difficulty you dandled too much for a long time and it has become strong - it must be dealt with by a persevering effort. I do not say that all doubts must disappear before anything comes - that would be to make sadhana impossible, for doubt is the mind's persistent assailant.
  All I say is, don't allow the assailant to become a companion, don't give him the open door and the fireside seat. Above all don't drive away the incoming Divine with that dispiriting wet blanket of sadness and despair!

1.21 - FROM THE PRE-HUMAN TO THE ULTRA-HUMAN, THE PHASES OF A LIVING PLANET, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  The senescence theory finds immediate and natural support in
  the fact of our individual ends. Since each separate thinking ele-

1.21 - My Theory of Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.21 - My theory of Astrology
  class:chapter
  --
  My theory of Astrology
  Cara Soror,

1.21 - Tabooed Things, #The Golden Bough, #James George Frazer, #Occultism
  to their theory, that as they derived their support from the blood
  of the man from whom they were taken, should they be killed by

1.21 - The Ascent of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:WE HAVE seen that as the divided mortal Mind, parent of limitation and ignorance and the dualities, is only a dark figure of the supermind, of the self-luminous divine Consciousness in its first dealings with the apparent negation of itself from which our cosmos commences, so also Life as it emerges in our material universe, an energy of the dividing Mind subconscious, submerged, imprisoned in Matter, Life as the parent of death, hunger and incapacity, is only a dark figure of the divine superconscient Force whose highest terms are immortality, satisfied delight and omnipotence. This relation fixes the nature of that great cosmic processus of which we are a part; it determines the first, the middle and the ultimate terms of our evolution. The first terms of Life are division, a forcedriven subconscient will, apparent not as will but as dumb urge of physical energy, and the impotence of an inert subjection to the mechanical forces that govern the interchange between the form and its environment. This inconscience and this blind but potent action of Energy are the type of the material universe as the physical scientist sees it and this his view of things extends and turns into the whole of basic existence; it is the consciousness of Matter and the accomplished type of material living. But there comes a new equipoise, there intervenes a new set of terms which increase in proportion as Life delivers itself out of this form and begins to evolve towards conscious Mind; for the middle terms of Life are death and mutual devouring, hunger and conscious desire, the sense of a limited room and capacity and the struggle to increase, to expand, to conquer and to possess. These three terms are the basis of that status of evolution which the Darwinian theory first made plain to human knowledge. For the phenomenon of death involves in itself a struggle to survive, since death is only the negative term in which Life hides from itself and tempts its own positive being to seek for immortality. The phenomenon of hunger and desire involves a struggle towards a status of satisfaction and security, since desire is only the stimulus by which Life tempts its own positive being to rise out of the negation of unfulfilled hunger towards the full possession of the delight of existence. The phenomenon of limited capacity involves a struggle towards expansion, mastery and possession, the possession of the self and the conquest of the environment, since limitation and defect are only the negation by which Life tempts its own positive being to seek for the perfection of which it is eternally capable. The struggle for life is not only a struggle to survive, it is also a struggle for possession and perfection, since only by taking hold of the environment whether more or less, whether by self-adaptation to it or by adapting it to oneself either by accepting and conciliating it or by conquering and changing it, can survival be secured, and equally is it true that only a greater and greater perfection can assure a continuous permanence, a lasting survival. It is this truth that Darwinism sought to express in the formula of the survival of the fittest.
  2:But as the scientific mind sought to extend to Life the mechanical principle proper to the existence and concealed mechanical consciousness in Matter, not seeing that a new principle has entered whose very reason of being is to subject to itself the mechanical, so the Darwinian formula was used to extend too largely the aggressive principle of Life, the vital selfishness of the individual, the instinct and process of self-preservation, selfassertion and aggressive living. For these two first states of Life contain in themselves the seeds of a new principle and another state which must increase in proportion as Mind evolves out of matter through the vital formula into its own law. And still more must all things change when as Life evolves upward towards Mind, so Mind evolves upward towards Supermind and Spirit. Precisely because the struggle for survival, the impulse towards permanence is contradicted by the law of death, the individual life is compelled, and used, to secure permanence rather for its species than for itself; but this it cannot do without the co-operation of others; and the principle of co-operation and mutual help, the desire of others, the desire of the wife, the child, the friend and helper, the associated group, the practice of association, of conscious joining and interchange are the seeds out of which flowers the principle of love. Let us grant that at first love may only be an extended selfishness and that this aspect of extended selfishness may persist and dominate, as it does still persist and dominate, in higher stages of the evolution: still as mind evolves and more and more finds itself, it comes by the experience of life and love and mutual help to perceive that the natural individual is a minor term of being and exists by the universal. Once this is discovered, as it is inevitably discovered by man the mental being, his destiny is determined; for he has reached the point at which Mind can begin to open to the truth that there is something beyond itself; from that moment his evolution, however obscure and slow, towards that superior something, towards Spirit, towards supermind, towards supermanhood is inevitably predetermined.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: It is difficult to follow. I understand the theory. But what is the practice?
  M.: The other methods are meant for those who cannot take to the investigation of the Self. Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is 'I'. Be that 'I'. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self.
  --
  He formulates a theory that the Earth is round and goes on to prove it and establish it on an incontrovertible basis. When he falls asleep the whole idea vanishes; his mind is left a blank; what does it matter if the world remains round or flat when he is asleep? So you see the futility of all such relative knowledge.
  One should go beyond such relative knowledge and abide in the Self. Real knowledge is such experience and not apprehension by the mind.
  --
  D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
  M.: Concentration is impossible so long as there are predispositions.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: It is difficult to follow. I understand the theory. But what is the practice?
  M.: The other methods are meant for those who cannot take to the investigation of the Self. Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is I. Be that I. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self.
  --
  He formulates a theory that the Earth is round and goes on to prove it and establish it on an incontrovertible basis. When he falls asleep the whole idea vanishes; his mind is left a blank; what does it matter if the world remains round or flat when he is asleep? So you see the futility of all such relative knowledge.
  One should go beyond such relative knowledge and abide in the Self. Real knowledge is such experience and not apprehension by the mind.
  --
  D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
  M.: Concentration is impossible so long as there are predispositions.
  --
  In order to meet this kind of ignorance the sastras formulate the theory of Gods leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God?
  Your duty is to be: and not to be this or that. I AM that I AM sums up the whole truth. The method is summed up in BE STILL. What does stillness mean? It means destroy yourself. Because any form or shape is the cause of trouble. Give up the notion that I am so and so. Our sastras say: ahamiti sphurati (it shines as I).
  --
  D.: Again, this is nothing new. When I was with Sir C. V. Raman he told me that the theory of smell could be explained from his theory of light. Smell need no longer be explained in terms of chemistry. Now, there is something new; it is progress. That is what I mean, when I say that there is nothing new in all the statements I hear now.
  M.: I is never new. It is eternally the same.
  --
  M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects.
  The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
  D.: The soul is only a small particle whereas the creation is so huge.
  --
  In fact, the body is in the mind which has the brain for its seat, which again functions by light borrowed from another source as admitted by the yogis themselves in their fontanelle theory.
  The Jnani further argues: if the light is borrowed it must come from its native source. Go to the source direct and do not depend on borrowed resources. Just as an iron ball comes into being separate from the mass of iron, gets fiery, in fire, later cools down giving up the fire, but must again be made fiery to reunite with the original mass, so also the cause of separation must also form the factor of reunion.
  --
  D.: In pure Advaita can evolution, creation or manifestation have any place? What about the theory of vivarta according to which
  Brahman appears as the world without forgetting its essential nature, like the rope appearing as snake?
  --
  The general idea pervading Gaudapadas work that bondage and liberation, the individual soul and the world are all unreal, makes a caustic critic observe that the theory which has nothing better to say than that an unreal soul is trying to escape from an unreal
  Supreme Good, may itself be an unreality. It is one thing to say that the unchangeable reality expressing itself in the changing universe without forfeiting its nature is a mystery, and another to dismiss the whole changing universe as a mere mirage. If we have to play the game of life we cannot do so with the conviction that the play is a show and all the prizes in it are mere blanks. No philosophy can consistently hold such a theory and be at rest with itself. The greatest condemnation of such a theory is that we are obliged to occupy ourselves with objects the existence and value of which we are continually denying in theory. It only shows that there is something else which includes and transcends the world but it does not imply the world is a dream.
  M.: As was already said, the purpose of the whole philosophy is to indicate the underlying Reality whether of the jagrat, svapna and sushupti states, or the individual souls, the world and God.

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Therefore the individuals who will most help the future of humanity in the new age will be those who will recognise a spiritual evolution as the destiny and therefore the great need of the human being. Even as the animal man has been largely converted into a mentalised and at the top a highly mentalised humanity, so too now or in the future an evolution or conversionit does not greatly matter which figure we use or what theory we adopt to support itof the present type of humanity into a spiritualised humanity is the need of the race and surely the intention of Nature; that evolution or conversion will be their ideal and endeavour. They will be comparatively indifferent to particular belief and form and leave men to resort to the beliefs and forms to which they are naturally drawn. They will only hold as essential the faith in this spiritual conversion, the attempt to live it out and whatever knowledge the form of opinion into which it is thrown does not so much mattercan be converted into this living. They will especially not make the mistake of thinking that this change can be effected by machinery and outward institutions; they will know and never forget that it has to be lived out by each man inwardly or it can never be made a reality for the kind. They will adopt in its heart of meaning the inward view of the East which bids man seek the secret of his destiny and salvation within; but also they will accept, though with a different turn given to it, the importance which the West rightly attaches to life and to the making the best we know and can attain the general rule of all life. They will not make society a shadowy background to a few luminous spiritual figures or a rigidly fenced and earth-bound root for the growth of a comparatively rare and sterile flower of ascetic spirituality. They will not accept the theory that the many must necessarily remain for ever on the lower ranges of life and only a few climb into the free air and the light, but will start from the standpoint of the great spirits who have striven to regenerate the life of the earth and held that faith in spite of all previous failure. Failures must be originally numerous in everything great and difficult, but the time comes when the experience of past failures can be profitably used and the gate that so long resisted opens. In this as in all great human aspirations and endeavours, an a priori declaration of impossibility is a sign of ignorance and weakness, and the motto of the aspirants endeavour must be the solvitur ambulando of the discoverer. For by the doing the difficulty will be solved. A true beginning has to be made; the rest is a work for Time in its sudden achievements or its long patient labour.
  The thing to be done is as large as human life, and therefore the individuals who lead the way will take all human life for their province. These pioneers will consider nothing as alien to them, nothing as outside their scope. For every part of human life has to be taken up by the spiritual,not only the intellectual, the aesthetic, the ethical, but the dynamic, the vital, the physical; therefore for none of these things or the activities that spring from them will they have contempt or aversion, however they may insist on a change of the spirit and a transmutation of the form. In each power of our nature they will seek for its own proper means of conversion; knowing that the Divine is concealed in all, they will hold that all can be made the spirits means of self-finding and all can be converted into its instruments of divine living. And they will see that the great necessity is the conversion of the normal into the spiritual mind and the opening of that mind again into its own higher reaches and more and more integral movement. For before the decisive change can be made, the stumbling intellectual reason has to be converted into the precise and luminous intuitive, until that again can rise into higher ranges to overmind and supermind or gnosis. The uncertain and stumbling mental will has to rise towards the sure intuitive and into a higher divine and gnostic will, the psychic sweetness, fire and light of the soul behind the heart, hdaye guhym, has to alchemise our crude emotions and the hard egoisms and clamant desires of our vital nature. All our other members have to pass through a similar conversion under the compelling force and light from above. The leaders of the spiritual march will start from and use the knowledge and the means that past effort has developed in this direction, but they will not take them as they are without any deep necessary change or limit themselves by what is now known or cleave only to fixed and stereotyped systems or given groupings of results, but will follow the method of the Spirit in Nature. A constant rediscovery and new formulation and larger synthesis in the mind, a mighty remoulding in its deeper parts because of a greater enlarging Truth not discovered or not well fixed before, is that Spirits way with our past achievement when he moves to the greatnesses of the future.

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism
  On the whole the theory and practice of the divine kings of the
  Shilluk correspond very nearly to the theory and practice of the
  priests of Nemi, the Kings of the Wood, if my view of the latter is
  --
  was in practice lifelong, yet in theory it would seem to have been
  merely annual. For every year at the festival of Zagmuk the king had

1.25 - Fascinations, Invisibility, Levitation, Transmutations, Kinks in Time, #Magick Without Tears, #Aleister Crowley, #Philosophy
    There is no doubt whatever about this phenomenon; it is quite common. But the Yogis claim that the lateral motion is due to lack of balance, and that if one were in perfect spiritual equilibrium one would rise directly in the air. I have never seen any case of levitation, and hesitate to say that it has happened to me, thought I have actually been seen by others, on several occasions, apparently poised in the air. For the first three phenomena I have found no difficulty in devising quite simple physiological explanations. But I can form no theory as to how the practice could counteract the force of gravitation, and I am unregenerate enough to allow this to make me sceptical about the occurrence of levitation. Yet, after all, the stars are suspended in space. There is no priori reason why the forces which prevent them rushing together should not come into operation in respect of the earth and the body.
  The Allan part of this is the best evidence at my disposal. He couldn't have got where he did by hopping, and he couldn't have got into that position intentionally; he must have been levitated, lost balance, and dropped upside down. In any case, there is no trace of fascination about it, as there may have been in Soror Virakam's observation.

1.25 - The Knot of Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:This is the whole basis of the pessimist theory of the world, - optimist, it may be, as to worlds and states beyond, but pessimist as to the earthly life and the destiny of the mental being in his dealings with the material universe. For it affirms that since the very nature of material existence is division and the very seed of embodied mind is self-limitation, ignorance and egoism, to seek satisfaction of the spirit upon earth or to seek an issue and divine purpose and culmination for the world-play is a vanity and delusion; only in a heaven of the Spirit and not in the world, or only in the Spirit's true quietude and not in its phenomenal activities can we reunite existence and consciousness with the divine self-delight. The Infinite can only recover itself by rejecting as an error and a false step its attempt to find itself in the finite. Nor can the emergence of mental consciousness in the material universe bring with it any promise of a divine fulfilment. For the principle of division is not proper to Matter, but to Mind; Matter is only an illusion of Mind into which Mind brings its own rule of division and ignorance. Therefore within this illusion Mind can only find itself; it can only travel between the three terms of the divided existence it has created: it cannot find there the unity of the Spirit or the truth of the spiritual existence.
  13:Now it is true that the principle of division in Matter can be only a creation of the divided Mind which has precipitated itself into material existence; for that material existence has no selfbeing, is not the original phenomenon but only a form created by an all-dividing Life-force which works out the conceptions of an all-dividing Mind. By working out being into these appearances of the ignorance, inertia and division of Matter the dividing Mind has lost and imprisoned itself in a dungeon of its own building, is bound with chains which it has itself forged. And if it be true that the dividing Mind is the first principle of creation, then it must be also the ultimate attainment possible in the creation, and the mental being struggling vainly with Life and Matter, overpowering them only to be overpowered by them, repeating eternally a fruitless cycle must be the last and highest word of cosmic existence. But no such consequence ensues if, on the contrary, it is the immortal and infinite Spirit that has veiled itself in the dense robe of material substance and works there by the supreme creative power of Supermind, permitting the divisions of Mind and the reign of the lowest or material principle only as initial conditions for a certain evolutionary play of the One in the Many. If, in other words, it is not merely a mental being who is hidden in the forms of the universe, but the infinite Being, Knowledge, Will which emerges out of Matter first as Life, then as Mind, with the rest of it still unrevealed, then the emergence of consciousness out of the apparently Inconscient must have another and completer term; the appearance of a supramental spiritual being who shall impose on his mental, vital, bodily workings a higher law than that of the dividing Mind is no longer impossible. On the contrary, it is the natural and inevitable conclusion of the nature of cosmic existence.

1.28 - Need to Define God, Self, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  Applied to the "self," it becomes a sort of trade name; nobody tells me if he means Khu, or Ba, or Khabs, or Ut of the Upanishads or Augoeides of the Neo-Platonists, or Adonai of Bulwer-Lytton, or here we are with all those thrice-accurs't alternatives. There is not, cannot be, any specific meaning unless we start with a sound skeleton of ontogenic theory, a well-mapped hierarchy of the Cosmos, and define the term anew.
  Then why use it? To do so can only cause confusion, unless the context helps us to clarify the image. And that is surely rather a defeatist attitude, isn't it?
  When I first set myself to put a name to my "mission" the contemplation carried me half-way across South-West China I considered these alternatives. I thought to cut the Gordian Knot, and call it by Abramelin's title the "Holy Guardian Angel" because (I mused) that will be as intelligible to the villagers of Pu Peng as to the most learned Pundits; moreover, the implied theory was so crude that no one need be bound by it.
  All this is rubbish, as you will see when we reach the discussion on "self:" To explain now would lead to too unwieldy a digression.

1.28 - The Killing of the Tree-Spirit, #The Golden Bough, #James George Frazer, #Occultism
  supported by the theory and practice of the Shilluk, who put their
  divine king to death at the first signs of failing health, lest his
  --
  legend tallies well with the theory that the slaying of the King of
  the Wood was only a step to his revival or resurrection in his

1.29 - The Myth of Adonis, #The Golden Bough, #James George Frazer, #Occultism
  Thus the old magical theory of the seasons was displaced, or rather
  supplemented, by a religious theory. For although men now attributed
  the annual cycle of change primarily to corresponding changes in
  --
  religious theory was blended with a magical practice. The
  combination is familiar in history. Indeed, few religions have ever

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  In order to meet this kind of ignorance the sastras formulate the theory of God's leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God?
  345
  --
  D.: Again, this is nothing new. When I was with Sir C. V. Raman he told me that the theory of smell could be explained from his theory of light. Smell need no longer be explained in terms of chemistry. Now, there is something new; it is progress. That is what I mean, when I say that there is nothing new in all the statements I hear now.
  M.: 'I' is never new. It is eternally the same.
  --
  M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects.
  The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
  D.: The soul is only a small particle whereas the creation is so huge.
  --
  In fact, the body is in the mind which has the brain for its seat, which again functions by light borrowed from another source as admitted by the yogis themselves in their fontanelle theory.
  The Jnani further argues: if the light is borrowed it must come from its native source. Go to the source direct and do not depend on borrowed resources. Just as an iron ball comes into being separate from the mass of iron, gets fiery, in fire, later cools down giving up the fire, but must again be made fiery to reunite with the original mass, so also the cause of separation must also form the factor of reunion.
  --
  D.: In pure Advaita can evolution, creation or manifestation have any place? What about the theory of vivarta according to which
  Brahman appears as the world without forgetting its essential nature, like the rope appearing as snake?
  --
  "The general idea pervading Gaudapada's work that bondage and liberation, the individual soul and the world are all unreal, makes a caustic critic observe that the theory which has nothing better to say than that an unreal soul is trying to escape from an unreal
  Supreme Good, may itself be an unreality. It is one thing to say that the unchangeable reality expressing itself in the changing universe without forfeiting its nature is a mystery, and another to dismiss the whole changing universe as a mere mirage. If we have to play the game of life we cannot do so with the conviction that the play is a show and all the prizes in it are mere blanks. No philosophy can consistently hold such a theory and be at rest with itself. The greatest condemnation of such a theory is that we are obliged to occupy ourselves with objects the existence and value of which we are continually denying in theory. It only shows that there is something else which includes and transcends the world but it does not imply the world is a dream."
  M.: As was already said, the purpose of the whole philosophy is to indicate the underlying Reality whether of the jagrat, svapna and sushupti states, or the individual souls, the world and God.

1.32 - How can a Yogi ever be Worried?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Taoist position differs little, but it is independent of all considerations of the man's attainment; it is an universal rule based on a particular theory of things in general. Thus, "benevolence and righteousness" are not "virtues;" they are only symptoms of the world-disease, in that they should be needed. The same applies to all conditions, and to all modes of seeking to modify them. There is only one proper reaction to event; that is, to adjust oneself with perfect elasticity to whatever happens.
  That tiger across the paddy-field looks hungry. There are several ways of dealing with the situation. One can run away, or climb a tree, or shoot him, or (in your case) cow him by the Power of the Human Eye; but the way of the Tao is to take no particular notice. (This, incidentally, is not such bad Magick; the diversion of your attention might very well result in your becoming invisible, as I have explained in a previous letter.) The theory appears to be that, although your effort to save yourself is successful, it is bound to create a disturbance of equilibrium elsewhere, with results equally disastrous. Even more so; it might be that to be eaten by a tiger is just what you needed in your career through the incarnations; at that moment there might well be a vacancy somewhere exactly where it will do most good to your Great Work. When you press on one spot, you make a corresponding bulge in another, as we often see a beautiful lady, unhappy about her waist-line, adopt drastic measures, and transform herself into the semblance of a Pouter Puffin!
  In theory, I am particularly pleased about this Method, because it goes for everybody, requires no knowledge, no technical training, "no nuffin." All the same, it won't do for me, except in a much modified form, and in very special cases; because no course of action (or inaction) is conceivable that would do great violence to my nature.
  So let me worry along, please, with the accent on the "along;" I will grin and bear it, or, if it gets so bad that I can't do my Work, I will make the necessary effort to abate the nuisance, always most careful to do as little damage as possible to the main current of my total Energy.

1.32 - The Ritual of Adonis, #The Golden Bough, #James George Frazer, #Occultism
  of grief for his death. The theory fits in well with the dates of
  the festivals, which fell in spring or summer; for spring and
  --
  truth in the theory of Renan, who saw in the Adonis worship a dreamy
  voluptuous cult of death, conceived not as the King of Terrors, but
  --
  fears. In like manner we cannot doubt that Renan's theory of Adonis
  was itself deeply tinged by passionate memories, memories of the

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  My friend and climbing companion, Oscar Eckenstein, gave me my first instructions in learning the control of the mind early in 1901, in Mexico City. Shri Parananda, Solicitor General of Ceylon, an eminent writer upon, and teacher of, Yoga from the orthodox Shaivite standpoint, and Bhikkhu Ananda Metteya, (Allan Bennett) the great English Adept, who was one of my earliest instructors in Magick, and joined the Sangha in Burma in 1902, gave me my first groundings in mystical theory and practice. I spent some months of 1901 in Kandy, Ceylon with the latter, until success crowned my work.
  I also studied all varieties of Asiatic philosophy, especially with regard to the practical question of spiritual development, the Sufi doctrines, the Upanishads, the Sankhra, Veda and Vedanta, the Bhagavad-Gita and Purana, the Dammapada, and many other classics, together with numerous writings on the Tantra and Yoga of such men as Patanjali, Vivekananda, etc., etc. Not a few of these teachings are as yet wholly unknown to scholars. I made the scope of my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant.

1.37 - Death - Fear - Magical Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let us look back for a moment to Little Essays Toward Truth and see what it says about the Fabric of a man. (No, I'm not dodging your query: I'll get there in my own good time. Let a fellow breathe!) Nothing to our purpose, as your smiling shake of the head advises me. And yet The theory is that the Supernal Triad constitutes (or, rather, is an image of) the "eternal" Essence of a man; that is, it is the positive expression of that ultimate "Point of View" which is and is not and neither is nor is not etc. Quite indestructible.
  Now when a man spends his life (a) building up and developing the six Sephiroth of the Ruach so that they cohere closely in proper balance and relation, (b) in forging, developing and maintaining a link of steel between this solid Ruach and that Triad, Death merely means the dropping off of the Nephesch (Malkuth) so that the man takes over his instrument of Mind (Ruach) with him to his next suitably chosen vehicle. The tendency of the Ruach is of course to disintegrate more or less rapidly under the impact of its new experiences of after-death conditions.
  --
  Well, that was a big laugh, of course; it tended to discredit the whole theory of Reincarnation.
  Quite unnecessarily, if one looks a little deeper.

1.37 - Oriential Religions in the West, #The Golden Bough, #James George Frazer, #Occultism
  for divine inspiration, the mangling of the body, the theory of a
  new birth and the remission of sins through the shedding of blood,

1.39 - Prophecy, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I hope you are not getting the idea that my Prophetic ambit is limited to these high-falutin' metaphysical masterpieces of Runic Lore. In case you do, I now propose to break your "seven green withs that were never dried" altogether, Delilah; for I shall keep my hair on. I shall go forth to war! From 1920 to 1923 my abode for a season was the house called the Horsel of the Abbey of Thelema that lieth upon Santa Barbara, overlooking the town of Telepylus see Homer and Samuel Butler II, but called later by the Romans Cephaloedium, and now Cefal. There did I toil to expand my little Part III of Book 4 to the portentous volume now more generally known as Magick in theory and Practice. After numerous misadventures, it was published in 1928.[78]
  I refer you to that book, page 96.

1.42 - This Self Introversion, #Magick Without Tears, #Aleister Crowley, #Philosophy
  This question is one of the most critical in the whole of Magical theory; for in one sense it is certainly true that every error without exception is due to exacerbation of the Ego.
  Yet The Book of the Law flings at us disdainfully: "It is a lie, this folly against self."
  --
  There is only one point of theory which matters to our practice. We may readily concur that the Augoeides, the "Genius" of Socrates, and the "Holy Guardian Angel" of Abramelin the Mage, are identical. But we cannot include this "Higher Self"; for the Angel is an actual Individual with his own Universe, exactly as man is; or, for the matter of that, a bluebottle. He is not a mere abstraction, a selection from, and exaltation of, one's own favorite qualities, as the "Higher Self" seems to be. The trouble is (I think) that the Hindu passion for analysis makes them philosophize any limited being out of existence.
  This matter is of importance, because it influences one's attitude to invocation. I can, for instance, work myself up to a "Divine Consciousness," in which I can understand, and act, as I cannot in my normal state. I become "inspired;" I feel, and I express, ideas of almost illimitable exaltation. But this is totally different from the "Knowledge and Conversation of the Holy Guardian Angel," which is the special aim of the Adeptus Minor. It is ruin to that Work if one deceives oneself by mistaking one's own "energized enthusiasm" for external communication. The parallel on the physical plane is the difference between Onanism and Sexual Intercourse.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Does the Karma theory mean that the world is the result of action and reaction? If so, action and reaction of what?
  M.: Until realisation there will be Karma, i.e., action and reaction; after realisation there will be no Karma, no world.
  --
  M.: Who is to set limits to this theory of evolution?
  D.: Physically it is perfect. But for the soul, further development may
  --
  D.: Do you not uphold the theory of rebirth?
  M.: No. On the other hand, I want to remove your confusion that you
  --
  The theory of evolution is enlarged upon by the person in this state.
  Where is it, if not in his mind?
  --
  not see the builders working. So also with the theory of evolution.
  Because he finds himself a man he thinks that he has developed to

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Does the Karma theory mean that the world is the result of action and reaction? If so, action and reaction of what?
  M.: Until realisation there will be Karma, i.e., action and reaction; after realisation there will be no Karma, no world.

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  customs originated; their theory and their practice are still in
  unison; for them the quaint rites which in Europe have long dwindled
  --
  constitute the soul of man; and on this theory or myth of the
  plant-soul is built the whole worship of the cereals, just as on the
  --
  THUS the theory which recognises in the European Corn-mother,
  Corn-maiden, and so forth, the embodiment in vegetable form of the
  --
  according to Mannhardt, whose theory I am expounding, the spirit of
  the corn manifests itself not merely in vegetable but also in human
  --
  This theory of the double personification of the corn in Greek myth
  assumes that both personifications (Demeter and Persephone) are

1.47 - Reincarnation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  (2) Because no other theory satisfies my feeling for "justesse," for equilibrium, for Newton's Third Law of Motion.
  (3) Because every religion asserts, or at least implies, it in some sense of other.
  --
  Nor is it necessary to assert that it always works out in this way; "sometimes" is quite good enough. Besides, to say "sometimes" explains (or rather, avoids) most of the evident objections to the theory. I grant you cheerfully that Reincarnation is a comparatively rare occurrence; and it throws upon the objector the onus of proving an A or an E proposition.[90]
  What is it that reincarnates? We have had this before, in another connection; it is the Supernal Triad of Jechidah, Chiah and Neschamah that clothes the original Hadit or Point-of-View, with as much of the Ruach as the Human Consciousness, Tiphareth, has been able during a given life to attach to itself by dint of persistent Aspiration. If there is not enough Ruach to ensure an adequate quota of Memories, one could never become conscious of the continuity between one life and the next.
  Briefly, the orthodox theory as put forth by H.P.B. is that one works off one's Karma after death in Devachan, or Kama Loka, or some such place; when the balance is exhausted, one may come back to earth, or in some other way carry on the Great Work. One theory see Opus Lutetianum, the Paris Working says that when one has quite finished with Earth-problems, one is promoted to Venus, where "bodies" are liquid, and thence to Mercury, where they are gaseous, finally to the Sun, where they are composed of pure Fire. Eliphaz Lvi says: "In the Suns we remember; in the planets we forget."
  Most of this is he merest speculation, useless and possibly harmful; but I don't mind relaxing occasionally to that extent.

1.48 - The Corn-Spirit as an Animal, #The Golden Bough, #James George Frazer, #Occultism
  bound to show that their theory covers the former identification
  also.

1.49 - Ancient Deities of Vegetation as Animals, #The Golden Bough, #James George Frazer, #Occultism
  Again, the theory that the pig, originally Osiris himself,
  afterwards came to be regarded as an embodiment of his enemy Typhon,
  --
  reconcile old custom with new reason, to find a sound theory for an
  absurd practice. In the case before us we may be sure that the myth

1.49 - Thelemic Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
  First of all, one is tempted to argue that, that being so, there can be no disagreement; that is, on our general theory of the Universe. True enough! The farther one goes in initiation, the rarer will such incidents become. Even a quite uninitiated person always provided that Thelema has freed him morally should find that nine times in ten, the inhibiting antagonism is accidental, or at least apparently irrelevant.
  (Notice, please, that our conditions of the "rightness" of both sides are rigid: the usual inhibition is a threat to vanity, or some instinct equally false, and to be weeded out.)

1.50 - A.C. and the Masters; Why they Chose him, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  My theory is that They chose me for (a) my literary skill, knowledge and judgment; (b) my scientific training; (c) my familiarity with Eastern ways, habits of thought, and sympathetic predisposition; (d) my stern adherence to Truth; (e) my moral courage; (f) my dour persistence; and (g) my Karma as aforesaid.
  They prepared me by (a) pushing me rapidly forward both in Magick and in Yoga; (b) wearying me of both of them and making me despair of them both as a solution to the problem of Life, and (c) fixing me both in Buddhistic pessimism and scientific rationalism, so that their victory over me might be as difficult and solid as achievement as possible. (I am by no means proud of myself. Either I fought them or failed them, at every turn.) Chapter V of The Equinox of the Gods might have been written with more emphasis; but there are passages elsewhere in that volume which lay great stress upon the point.

1.51 - How to Recognise Masters, Angels, etc., and how they Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Yes; this involves a theory of the powers of the Secret Chiefs so romantic and unreasonable that it seems hardly worth a smile of contempt. As it happens, an almost parallel phenomenon came to pass ten years later. I propose to quote it here in order to show that the most ordinary events, apparently disconnected, are in fact only intelligible by postulating some such people as the Secret Chiefs of the AA in possession of some such prevision and power as I ascribe to them. When I returned to England at Christmas, 1919, all my plans had gone to pieces owing to the dishonesty and treachery of a gang which was bullying into insanity my publisher in Detroit. I was pledged in honour to look after a certain person; but I was practically penniless. I could not see any possible way of carrying on my work. (It will be related in due course how this condition of things came about, and why it was necessary for me to undergo it.)
  I found myself at Mort, on the edge of the Forest of Fontainebleau, with nothing to do but wait. I did not throw up the sponge in passionate despair as I had done once before to my shame I had been rapped sufficiently hard on the knuckles to cure me of that but I said to the Gods "Observe, I have done my damnedest, and here I am at a dead centre. I am not going on muddling through: I demand a definite sign from you that I am still your chosen prophet." I therefore note in my diary, on January 12, 1920, as follows:
  --
  To dismiss this intricate concatenation of circumstances, culminating as they do in the showing forth of the exact sign which I had demanded, is simply to strain the theory of probabilities beyond the breaking point. Here then are two complicated episodes which do to prove that I am walking, not by faith but by sight, in my relations with the Secret Chiefs; and these are but two links in a very long chain. This account of my career will describe many others equally striking. I might, perhaps, deny my inmost instinct the right to testify were any one case of this kind in question; but when, year after year, the same sort of thing keeps on happening, and, when, furthermore, I find myself able to predict, as experience has taught me to do in the last three years, that they will happen, and even how the pieces will fit into the puzzle, I am justified in assuming a causal connection.
  Footnotes:

1.52 - Family - Public Enemy No. 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  A sound scheme: that is, provided that one has full confidence in the General theory. But we Caucasians happen not to believe in the Vedas, at least not in the dyed-in-the-wool sense which comes natural to the budding Brahmin; as to "our own" why our own? scriptures, no intelligent person takes them seriously any more. Some folk whittle away merrily, and fashion a Saviour in their own images; others strain the text and concoct a symbolic interpretation which is more or less satisfying as can be done with any bunch of legends. But such devices leave us without Accepted Authority, and without that nobody is going to gamble away his life. Thus the Path for men of spiritual integrity begins with absolute scepticism. Our methods must be exclusively inductive.
  "Gamble away his life," did I say? Indeed I did. If there is any truth at all in anything, or even any meaning in life, in Nature herself; then there is one thing, one thing only paramount: to find out who one is, what is one's necessary Way.

1.52 - Killing the Divine Animal, #The Golden Bough, #James George Frazer, #Occultism
  transmigration of human souls into the bodies of turtles. The theory
  of transmigration is held by the Moqui Indians, who belong to the

1.53 - The Propitation of Wild Animals By Hunters, #The Golden Bough, #James George Frazer, #Occultism
  THE EXPLANATION of life by the theory of an indwelling and
  practically immortal soul is one which the savage does not confine

1.54 - On Meanness, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I am not pretending that there is anything new about any of this; the whole theory of credit implies the probability of some such happenings.
  (During the Skirmish [1914-1918 e.v.] some small town in Northern Mexico got cut off by warring presidential brigands from the rest of the country, and got on perfectly well for a year or more without any money or commerce at all, on a basis of good-neighbourly feeling. Similar principles at Cefal; three years without a single quarrel about money. We used to say: "There's no harm in money until you begin to count it!") Trouble comes from Fear, and from Restriction.

1.55 - The Transference of Evil, #The Golden Bough, #James George Frazer, #Occultism
  the theory and the practice as they are found among savages in all
  their naked simplicity, undisguised by the refinements of

1.58 - Human Scapegoats in Classical Antiquity, #The Golden Bough, #James George Frazer, #Occultism
  namely the time of the corn harvest, tallies well with the theory
  that the rite had an agricultural significance. Further, that it was
  --
  main argument of this book. To the theory that the priest of Aricia
  was slain as a representative of the spirit of the grove, it might

1.61 - Power and Authority, #Magick Without Tears, #Aleister Crowley, #Philosophy
  For instance, in the theory of the Church of Rome a bishop is a person on whom has been conferred the magical power to ordain priests. He may choose a totally unworthy person for such ordination, it makes no difference; and the priest, however unworthy he may be, has only to go through the correct formul which perform the miracle of the Mass, for that miracle to be performed. This is because in the Church we are dealing with a religious as opposed to a magical or scientific qualification. If the Royal Society elected a cobbler, as it could, it would not empower the New Fellow to perform a boiling-point determination, or read a Vernier.
  In our own case, though Our authority is at least as absolute as that of the Pope and the Church of Rome, it does not confer upon me any power transferable to others by any act of Our will. Our own authority came to Us because it was earned, and when We confer grades upon other people Our gift is entirely nugatory unless the beneficiary has won his spurs.
  --
  The further you advance in the Order the more will you find yourself pestered by people who have simply failed to understand this point of Magical theory.
  Another thing is that the business of teaching itself is a very tricky one; even such simple matters as travelling on the astral plane are not to be attained by any amount of teaching unless the pupil has both the capacity and the energy as well as the theoretical and intellectual ability to carry out successfully the practices. (I have already said a good deal about this in my letter on Knack.)

1.63 - The Interpretation of the Fire-Festivals, #The Golden Bough, #James George Frazer, #Occultism
  Wilhelm Mannhardt. It may be called the solar theory. On the other
  hand it has been maintained that the ceremonial fires have no
  --
  called the purificatory theory. Obviously the two theories postulate
  two very different conceptions of the fire which plays the principal
  --
  of plants. According to the one theory the fire is a stimulant,
  according to the other it is a disinfectant; on the one view its
  --
  purificatory theory alone, and I am bound to say that his arguments
  carry great weight, and that on a fuller review of the facts the
  --
  solar theory without discussion, and accordingly I propose to adduce
  the considerations which tell for it before proceeding to notice
  those which tell against it. A theory which had the support of so
  learned and sagacious an investigator as W. Mannhardt is entitled to
  --
  2. The Solar theory of the Fire-festivals
  IN AN EARLIER part of this work we saw that savages resort to charms
  --
  or portable. Accordingly if we accept the solar theory of the
  bonfires, we seem bound to apply it also to the torches; we must
  --
  3. The Purificatory theory of the Fire-festivals
  THUS far we have considered what may be said for the theory that at
  the European fire-festivals the fire is kindled as a charm to ensure
  --
  fruits. It remains to consider what may be said against this theory
  and in favour of the view that in these rites fire is employed not
  --
  fire-customs appear never to allege the solar theory in explanation
  of them, while on the contrary they do frequently and emphatically
  put forward the purificatory theory. This is a strong argument in
  favour of the purificatory and against the solar theory; for the
  popular explanation of a popular custom is never to be rejected
  --
  On the whole, then, the theory of the purificatory virtue of the
  ceremonial fires appears more probable and more in accordance with
  the evidence than the opposing theory of their connexion with the
  sun.

1.64 - Magical Power, #Magick Without Tears, #Aleister Crowley, #Philosophy
  That granted, there are perhaps a few hints. Firstly, while of course the Magical theory supposes a kind of omnipotence, please remember that Magick is Science, that the Laws of Nature remain the same, however subtle may be the material with which one is working. It is, to put it brutally, a bigger miracle to destroy a fortress than an easy chair.
  You know this well enough; but the corollary is that it is nearly always a mistake to try to do things entirely off one's own bat. It is much simpler to look for an existing force, in good working order, that is doing the sort of stuff that you need, and take from it, or control in it, just that bit of it that you happen to require.

1.64 - The Burning of Human Beings in the Fires, #The Golden Bough, #James George Frazer, #Occultism
  often supposed to assume the shape of an animal. This theory is no
  doubt tenable, and the great authority of W. Mannhardt entitles it
  --
  probable than the theory that the men and animals burnt in the fires
  perished in the character of witches. This latter view is strongly

1.66 - Vampires, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is a mighty volume of theory and practice concerning this and cognate subjects which will be open to you when and if you attain the VIII of O.T.O. and become Pontiff and Epopt of the Illuminati. Further, when you enter the Sanctuary of the Gnosis oh boy! Or, more accurately, oh girl!
  Not that the O.T.O. is a Young Ladies' and Gentlemen's Seminary for Tuition in Vampirism,[125] with a Chair (hardly suitable) for Werwolves, and Beds of Justice that sounds more apt for Incubi and Succubi;[126] far from it! But the forces of Nature employed in these presumably abominable practices are similar or identical.
  --
  There are forms of Energy, their Order too subtle to have been properly measured hitherto, which underlie and can, within certain limits, direct the gross chemical and physical changes of the body. To deny this is to be flung headlong into the arms of Animal Automatism. Huxley's arguments for this theory are precisely like those of Bishop Berkeley: unanswerable, but unconvincing. This letter is not, to every comma, the ineluctable, apodeictic, automatic, reaction to the stimulus of your question; and no one can persuade me that it is. Of course that unpersuadability is equally a factor in the equation; it is quite useless to try to "answer back." Only, it's silly!
  (And, in the meanwhile, the mathematical physicists are knocking the bottom clean out of their ship by shewing that causality itself is little more than a maniac's raving!)

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism
  The theory of an external soul deposited in an animal appears to be
  very prevalent in West Africa, particularly in Nigeria, the
  --
  to subsist between a man and his totem. The totem, on this theory,
  is simply the receptacle in which a man keeps his life, as Punchkin
  --
  what, on the theory here suggested, is supposed to take place in the
  ceremony of killing a lad at puberty and bringing him to life again.
  --
  Thus, on the theory here suggested, wherever totemism is found, and
  wherever a pretence is made of killing and bringing to life again

1.68 - The Golden Bough, #The Golden Bough, #James George Frazer, #Occultism
  It is a plausible theory that the reverence which the ancient
  peoples of Europe paid to the oak, and the connexion which they
  --
  enquirers who have no mythological theory to maintain. However we
  may explain it, whether by the easier passage of electricity through
  --
  fire in the forest on earth. On that theory the god of the thunder
  and the sky was derived from the original god of the oak; on the
  present theory, which I now prefer, the god of the sky and the
  thunder was the great original deity of our Aryan ancestors, and his
  --
  Perhaps the new theory has the further advantage of throwing light
  on the special sanctity ascribed to mistletoe which grows on an oak.
  --
  his death by a blow of the mistletoe might on the new theory be
  explained as a death by a stroke of lightning. So long as the

1.69 - Farewell to Nemi, #The Golden Bough, #James George Frazer, #Occultism
  religious theory of nature as inadequate, and to revert in a measure
  to the older standpoint of magic by postulating explicitly, what in
  --
  because the scientific theory of the world is the best that has yet
  been formulated, it is necessarily complete and final. We must

1.69 - Original Sin, #Magick Without Tears, #Aleister Crowley, #Philosophy
  P.S. On reading this, I note that I passed over with deserved contempt the theory of "original sin" in the sense which you probably meant me to take: the defect deliberately implanted in man by "Old Nobodaddy" with no better object than to prepare the grotesquely tragic farce of the "Atonement." I will merely remark that no idea at once so base and so contemptible, so bestial and so idiotic, can challenge its ignoble absurdity.
  Rotten with sex-perversion, it is a noisome blend of sadism and masochism based on the most abject form of fear.

1.70 - Morality 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I think that, if you have understood this, the whole theory is now within your grasp; hold it fast, and lay about you!
  Of course, there must be certain courses of action which, generally speaking, will be right for pretty well everybody. Some, per contra, will be generally barred, as interfering with another's equal right. Some cases will be so difficult that only a Magister Templi can judge them, and a Magus carry them wisely into effect. Fearsome responsibility, I should say, that of the Masters who began the building-up of the New Aeon by bringing about these Wars!

1.75 - The AA and the Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Your further objection, doubtless, will be that this theory makes the Masters responsible for the agony of the planet. I refer you to The Book of the Heart Girt with a Serpent, Cp I, v. 33-40.
      Let us take our delight in the multitude of men!

1.77 - Work Worthwhile - Why?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You say that I have advanced an invulnerable theory of the Universe in philosophical and mathematical language, and you suppose (underlined three times with two question marks) that one could, with a great effort, deduce therefrom perfectly good reasons for an unswerving contemplation of one's umbilicus, or the performance of strange dances and the vibration of mysterious names. But what are you to say (you enquire) to the ordinary Bloke-on-the-Boulevard, to the man of the world who has acquired a shrewd knowledge of Nature, but finds no rational guide to the conduct of life. He observes many unsatisfactory elements in the way things go, and for his own sake would like to "remould them nearer to the heart's desire, to refurbish the clich of Fitzgerald about "this sorry scheme of things." He is not in the least interested in the learned exposition of 0 = 2. But he is aware that the AA professes a sound solution of the problem of conduct and would like to know if its programme can be justified in terms of Common Sense.
  As luck would have it, only a few weeks ago I was asked to address a group of just such people and they gave me three-quarters of an hour's notice. It was really more like ten minutes, as the rest of the time was bespoke by letter-writing and posting which could in no wise be postponed.

1.81 - Method of Training, #Magick Without Tears, #Aleister Crowley, #Philosophy
  To study Magick, Book 4, Parts II, III (Magick in theory and Practice) and IV (The Equinox of the Gods.)[160] Add The Book of Thoth and there you are:
    "Being furnished with complete armour and armed, he is similar to the goddess.[161]

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The first step is the separation of (what we call, for convenience) the astral body from the physical body. As our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. In this way we become aware of the existence of what we call, for convenience, the Holy Guardian Angel, and the more we realise the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him.
  For one thing, we shall find that in the object of sense which we examine there are elements which resist our examination. We must raise ourselves to a plane in which we obtain complete control of such.
  --
  MAGICK IN theory AND PRACTICE A complete work on Magick, with Appendices, the more important columns from 777, etc. There have been various reprints; the most complete is that contained in Magick: Book 4 parts I-IV (Weiser, 1994, 1997). Magick in theory and Practice, generally simply cited by Crowley as Magick, is part III of Book 4. All page citations in Magick Without Tears refer to the first edition; the 1994 and 1997 editions have these numbers in the margins.
  LIBER 777 A complete Dictionary of the correspondences of all magical elements. It is to the language of occultism what Webster is to the English language. An expanded edition with essays and explanatory notes by Crowley was issued in the 1950s and is currently available as part of 777 and other Qabalistic Writings (formerly called The Qabalah of Aleister Crowley), published by Weiser.

1912 11 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Although my whole being is in theory consecrated to Thee, O Sublime Master, who art the life, the light and the love in all things, I still find it hard to carry out this consecration in detail. It has taken me several weeks to learn that the reason for this written meditation, its justification, lies in the very fact of addressing it daily to Thee. In this way I shall put into material shape each day a little of the conversation I have so often with Thee; I shall make my confession to Thee as well as it may be; not because I think I can tell Thee anything for Thou art Thyself everything, but our artificial and exterior way of seeing and understanding is, if it may be so said, foreign to Thee, opposed to Thy nature. Still by turning towards Thee, by immersing myself in Thy light at the moment when I consider these things, little by little I shall see them more like what they really are,until the day when, having made myself one in identity with Thee, I shall no more have anything to say to Thee, for then I shall be Thou. This is the goal that I would reach; towards this victory all my efforts will tend more and more. I aspire for the day when I can no longer say I, for I shall be Thou.
   How many times a day, still, I act without my action being consecrated to Thee; I at once become aware of it by an indefinable uneasiness which is translated in the sensibility of my body by a pang in my heart. I then make my action objective to myself and it seems to me ridiculous, childish or blameworthy; I deplore it, for a moment I am sad, until I dive into Thee and, there losing myself with a childs confidence, await from Thee the inspiration and strength needed to set right the error in me and around me,two things that are one; for I have now a constant and precise perception of the universal unity determining an absolute interdependence of all actions.

1914 06 13p, #Prayers And Meditations, #The Mother, #Integral Yoga
   First of all, knowledge must be conquered, that is, one must learn to know Thee, to be united with Thee, and all means are good and may be used to attain this goal. But it would be a great mistake to believe that all is done when this goal is attained. All is done in principle, the victory is gained in theory, and those whose motive is only an egoistic aspiration for their own salvation may feel satisfied and live only in and for this communion, without caring at all for Thy manifestation.
   But those whom Thou hast appointed as Thy representatives upon earth cannot rest content with the result so obtained. To know Thee first and before all else, yes; but once Thy knowledge is acquired there remains all the work of Thy manifestation; and then there intervene the quality, force, complexity and perfection of this manifestation. Very often those who have known Thee, dazzled and rapt in ecstasy by this knowledge, have been content to see Thee for themselves and express Thee somehow or other in their outermost being. He who wants to be perfect in Thy manifestation cannot be satisfied with that; he must manifest Thee on all the planes, in all the states of being and thus turn the knowledge he has acquired to the best account for the whole universe.

1914 11 17p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Alas, sublime Mother, how great must be Thy patience! Each time Thy conscious will attempts to manifest itself in order to rectify errors, to hasten the uncertain progress of the individual led astray by his own illusion of knowledge, to trace the sure path and give him the strength to walk steadily upon it without stumbling, almost always he pushes Thee away as a tiresome and short-sighted adviser. He is willing to love Thee in theory with a vague and inconsistent love, but his proud mind refuses to confide in Thee and prefers to wander all by itself rather than advance guided by Thee.
   And Thou repliest, ever smiling in Thy unwearying benevolence: This intellectual faculty which makes man proud and leads him into error is the very same which, once enlightened and purified, can also lead him farther, higher than universal nature, to a direct and conscious communion with our Lord, with That which is beyond all manifestation. This dividing intellect, which makes him stand apart from me, also enables him to scale rapidly the heights he must climb, without letting his progress be enchained and delayed by the totality of the universe, which, in its immensity and complexity, cannot effect so swift an ascent.

1929-06-23 - Knowledge of the Yogi - Knowledge and the Supermind - Methods of changing the condition of the body - Meditation, aspiration, sincerity, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?
  Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi.
  --
  If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogis knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge.
  Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder.
  --
  Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?
  The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind.

1951-02-05 - Surrender and tapasya - Dealing with difficulties, sincerity, spiritual discipline - Narrating experiences - Vital impulse and will for progress, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Evidently there is one difficulty: in your conscious being something does not want the difficulty, wishes sincerely to overcome it, but there are numberless movements in other parts of your consciousness of which you are not conscious. You say, I want to be cured of that; unfortunately it is not sufficient to say I want, there are other parts of the consciousness which hide themselves so that you may not be busy with them, and when your attention is turned away these parts try to assert themselves. That is why I say and shall always repeat, Be perfectly sincere; do not try to deceive yourself, do not say, I have done all that I could. If you do not succeed, it means that you do not do all that you can. For, if you truly do all that you can, you will surely succeed. If you have any defect which you want to get rid of and which still persists, and you say, I have done all that I could, you may be sure that you have not done all that you should have. If you had, you would have triumphed, for the difficulties that come to you are exactly in proportion to your strengthnothing can happen to you which does not belong to your consciousness, and all that belongs to your consciousness you are able to master. Even the things and suggestions that come from outside can touch you only in proportion to the consent of your consciousness, and you are made to be the master of your consciousness. If you say, I have done all that I could and in spite of everything the thing continues, so I give up, you may be already sure that you have not done what you could. When an error persists in spite of everything it means that something hidden in your being springs up suddenly like a Jack-in-the-box and takes the helm of your life. Hence, there is only one thing to do, it is to go hunting for all the little dark corners which lie hidden in you and, if you put just a tiny spark of goodwill on this darkness, it will yield, will vanish, and what appeared to you impossible will become not only possible, practicable, but it will have been done. You can in this way in one minute get rid of a difficulty which would have harassed you for years. I absolutely assure you of it. That depends only on one thing: that you truly, sincerely, want to get rid of it. And it is the same for everything, from physical illnesses up to the highest mental difficulties. One part of the consciousness says, I dont want it, but behind there hides a heap of things which say nothing, do not show themselves, and which just want that things continue as they aregenerally out of ignorance; they do not believe that it is necessary to be cured, they believe that everything is for the best in the best of worlds. As the lady with whom I had those conversations used to say, The trouble begins as soon as you want to change. A great French writer has repeated this and has made out of it his pet theory: Misery begins when you want to perfect yourself; if you do not wish to perfect yourself, you wont have any misery! I may tell you that this is absolutely wrong, but there are, all the same, things in you that want absolutely to be left alone, not to be disturbed in any way: Oh! What a nuisance you are, leave us alone!
   The whole world is full of the poison [doubt, hesitation, depression]. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.

1951-03-05 - Disasters- the forces of Nature - Story of the charity Bazar - Liberation and law - Dealing with the mind and vital- methods, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Yes, surely, because in this way nothing will change, it is only the rhythm which will change. It is like those colour-wheels: sometimes one sees one colour, sometimes another, and if one waits long enough one sees the red, blue, white, red, blue, white indefinitely. There are people who have a pretty little theory like that, which I have often heard; they say that ones vital should never be repressed, it must be allowed to do all it wants, it will get tired and be cured! This is the height of stupidity! First, because the vital by its very nature is never satisfied, and if a certain kind of activity becomes insipid, it will double the dose: if its stupidities bore it, it will increase its stupidities and its excesses, and if that tires it, as soon as it has rested it will start again. For it will not be changed. Others say that if you sit upon your vital it will be suppressed and, one day, it will shoot up like a steam-jet and this is true. Hence, to repress the vital is not a solution. To let it do what it likes is not a solution either, and generally this brings on fairly serious disorders. There must be a third solution.
   To aspire that the light from above may come and purify it?

1951-03-17 - The universe- eternally new, same - Pralaya Traditions - Light and thought - new consciousness, forces - The expanding universe - inexpressible experiences - Ashram surcharged with Light - new force - vibrating atmospheres, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   According to science, our physical world of three dimensions is not infinite: it is bent back upon itself in a space of more than three dimensions. This closed universe of three dimensions is continually expanding and all the objects of the universe are running away from each other at a speed increasing with their distance. If one goes back into the past, one reaches a time when the universe was almost condensed at one point and that would give the key to the constitution of Matter of which the ninety-two elements have never been explained till now. This condensed point or primitive atom goes back three or four billion years. This is what the Indian tradition calls the golden egg. But before that? Nothing is known. Quite recently an American scientist has put forth the theory that this movement of infinite expansion will not continue, that a contrary movement will set in and all will be gathered back again.
   A universal respiration.

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
   And even there, what does science know really? It studies the functioning of the laws, builds theories ever renewed and each time held up as the last word of truth! We had recently the atomic theory, now comes the electronic.
   There are, for instance, two statements of modern science that would stir up deeper ranges for an occultist:

1953-07-15, #Questions And Answers 1953, #The Mother, #Integral Yoga
   That is the first argument, that is the theory. The Divine is all-powerful, he can do whatever he likes; therefore he does not need anybodys help. And if you push your idea sufficiently far, you will see that if the Divine is truly all-powerful in this world and does always whatever he wants, well, I tell you, he is the greatest monster in the universe! Because One who is all-powerful and makes the world such as it is, looking with a smile at people suffering and miserable, and finding that all right, I would call a monster. It was the kind of thing I used to think about when I was five. I used to tell myself: It is not possible, what is taught there is not true! Now, as you have a little more philosophical mind, I shall teach you how to come out of the difficulty. But, first of all, you must understand that that idea is a childish idea. I simply call on your common sense. You make of your Divine a person, because that way you understand him better. You make of him a person. And then this person has organised something (the earth, it is too big, it is difficult to understandtake anything else) and then this thing the Divine has organised with the full power to do exactly as he likes. And in this thing that he has made with the full power to do as he likesthere is ignorance, stupidity, bad will, fear, jealousy, pride, wickedness, and also suffering, illness, grief, all the pains; and a set of people who cannot say that they have perhaps more than a few minutes of happiness in the whole day and the rest of it is a neutral condition, passing by like a thing thats dead and you call that a creation! I call it something like a hell! And one who would make that deliberately and not only make it but look at it and say: Ah! it is very good, as it is narrated in some religious books, that after having made the world such as it is, the seventh day he looked at it and was extremely satisfied with his work and he rested. Well, that never! I do not call that God. Or otherwise, follow Anatole France and say that God is a demiurge and the most frightful of all beings.
   But there is a way out of the difficulty. (To a child) Do you know it, you? Yes, yes, you know it! You will see all these conceptions and this idea that you have are based upon one thing, an entity that you call God and a world that you call his creation, and you believe these are two different things, one having made the other and the other being under the first, being the expression of what the first has made. Well, that is the initial error. If you could feel deeply that there is no division between that something you call God and this something you call his creation, if you said: It is exactly the same thing and if you could feel that what you call God (perhaps it is only a word), what you call God suffers when you suffer, he does not know when you do not know; and that it is through this creation, little by little, step by step, that he finds himself again, unites with himself, is realising himself, expressing himself, and it is not at all something he wanted in an arbitrary way or made like an autocrat, but that it is the growing expression, developing more and more, of a consciousness that is objectifying itself to itself. Then there is no other thing but the sense of a collective advancing towards a more total realisation, a self-awareness of knowledge-consciousness no other thing but that, a progressive self-awareness of knowledge-consciousness in a total unity which will reproduce integrally the Original Consciousness.

1953-07-22, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Most often when you are young and leading a normal life, the imbalance is purely functional. There are only a few poor people who for one reason or other have had an accident or imbalance before their birth, these carry with them something that is much more difficult to cure (not that it is incurable; in theory, there is nothing incurable), but it becomes more difficult.
   Good. Now what are the causes of this imbalance, whatever it may be? As I told you just now, the causes are innumerable; because, first of all, there are all the inner causes, that is, those personal to you, and then all the external causes, those that come to you from outside. That makes two major categories.

1953-08-05, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Of course there are some who have less clear ideas and who say to themselves: After all, why dont I want to do it? These are theories, they are principles that might not be true. If I have this impulse, what is it that tells me that this impulse is not better than a theory? It is not for them the last time. It is something they accept as quite natural.
   Between these two extremes there are all the possibilities. But the most dangerous of all is to say: Well, I am doing it once more this time, that will purify me of this. Afterwards I shall no longer do it. Now the purification is never enough!

1953-09-02, #Questions And Answers 1953, #The Mother, #Integral Yoga
   There is a great difference between the general principle, the theory seen in its totality over the millenniums, without taking any account of the number of years (not years, I say millenniums, thousands of centuries), a great difference between that and the practical facts. It can be said that the whole creation is moving towards union with its Creator, but there is the fact, first of all, that the whole evolutionary movement is a spiral movement. And in this spiral there are innumerable points, and at each point a progress in the vertical line is achieved. But one has to make a whole round in order to come back once more to the same point, but at a slightly higher level. And so, all the time you spend doing other things, reaching other points, the first one is as it were forgotten. In human history that is translated in this way:
   There is a wonderful civilisation with all kinds of extraordinary productions, from the scientific point of view, the artistic point of view, even the political, organisational and social point of view. There were fine civilisations like those which have left a kind of occult memory of a continent that might have linked India with Africa, for example, of which no trace remains (unless some human races be the remnants of that civilisation). There are civilisations like that which disappear suddenly and then follows a whole period full of darkness, unconsciousness, ignorance, of altogether primitive races which seem so close to animals that one asks whether there is really any difference. And so there is a big hole in the darkness, passing through all kinds of disorders. Then all of a sudden there emerges to the top, and to a greater height still, with greater virtues, a greater realisation as though all those hours in the night, of labour in the night had prepared Matter so that it might express something higher. Then again another darkness, an oblivion: the earth becomes again barbarous, obscure, ignorant, painful. And suddenly some thousands of years later, a new civilisation comes.

1953-09-30, #Questions And Answers 1953, #The Mother, #Integral Yoga
   What is the theory of relativity?1
   (Mother turns to a disciple and mathematician) Pavitra! Will you please explain that to these children?

1954-03-24 - Dreams and the condition of the stomach - Tobacco and alcohol - Nervousness - The centres and the Kundalini - Control of the senses, #Questions And Answers 1954, #The Mother, #Integral Yoga
  This is quite well known in yogic disciplines in India, when one begins to become conscious of ones energies and have control over them. You know, dont you, the theory of the different centres where the energies are concentrated? Generally, it is said that there are five. But the true number is seven or even twelve. Anyway, these centres are centres of accumulation of energy, energies which control certain activities. Thus, there is an accumulation of energy at the sex-centre, a great accumulation of energy, and those who have control over these energies succeed in mastering them and raising them up, and they place them here (Mother points to the centre of the chest). And here is the centre of the energies of progress. This is what is called the seat of Agni, but it is the energies of progress, the will to progress, that are here. So the energies concentrated in the sex-centre are pulled upwards and placed here. And they increase considerably, so that the sex-centre becomes absolutely calm, peaceful, immobile.
  The ordinary practice for controlling these energies is to manage to uncoil the Kundalini which is coiled up at the base of the spine and raise the energies through the spinal column to the different centres, and awaken the centres, open them, wake them up and set them in motion one after another right up to the top of the head, and then, go out from up there. And when one has succeeded in doing this (this is the first practice), when one has uncoiled the Kundalini, next to master it, guide and develop it, to guide it to all the centres, awaken all these centres. Once that has been done, one is master of the functioning. Once one is master of the functioning, instead of leaving the energies in places where they are not wanted, one pulls them up and puts them in places where they are useful, and uses them in this way for progress, for transformations.

1954-05-19 - Affection and love - Psychic vision Divine - Love and receptivity - Get out of the ego, #Questions And Answers 1954, #The Mother, #Integral Yoga
  What one does exclusively in the head is subject to countless fluctuations; it is not possible to construct a theory, for instance, without there intervening immediately things, which give all the opposite arguments. And so, theres the great skill of the mind, you know: it can prove no matter what, argue about anything at all. Consequently one does not go a step farther. Even if momentarily one catches an idea that has a certain force, unless one can keep that state of intensity, as soon as there is a relaxation all the contrary things come along, and all, as you know, with the charm of their expression. So it is a ceaseless battle.
  It has no solution.

1954-09-08 - Hostile forces - Substance - Concentration - Changing the centre of thought - Peace, #Questions And Answers 1954, #The Mother, #Integral Yoga
  But I can also tell you that when I was in Japan I met a man who had formed a group, for It cant be said that it was for sadhana, but for a kind of discipline. He had a theory and it was on this theory that he had founded his group: that one can think in any part of ones being whatever if one concentrates there. That is to say, instead of thinking in your head, you can think in your chest. And he said that one could think here (gesture) in the stomach. He took the stomach as the seat of pra, you see, that is, the vital force. He used certain Sanskrit words, you know, half-digested, and all that But still, this does not matter, he was full of goodwill and he said that most human miseries come from the fact that men think in their heads, that this makes the head ache, tires you and takes away your mental clarity. On the other hand, if you learn how to think here (gesture indicating the stomach), it gives you power, strength and calmness. And the most remarkable thing is that he had attained a kind of ability to bring down the mental power, the mental force exactly here (gesture); the mental activity was generated there, and no longer in the head. And he had cured a considerable number of people, considerable, some hundreds, who used to suffer from terrible headaches; he had cured them in this way.
  I have tried it, it is quite easy, precisely because, as I told you a while ago, the mental force, mental activity is independent of the brain. We are in the habit of using the brain but we can use something else or rather, concentrate the mental force elsewhere, and have the impression that our mental activity comes from there. One can concentrate ones mental force in the solar plexus, here (gesture), and feel the mental activity coming out from there.

1954-11-10 - Inner experience, the basis of action - Keeping open to the Force - Faith through aspiration - The Mothers symbol - The mind and vital seize experience - Degrees of sincerity -Becoming conscious of the Divine Force, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Ah, my child, I have described this somewhere, but I dont remember now. For it is always a choice, you see; according to what one wants to say, one can choose these twelve aspects or twelve others, or give them different names. The same aspect can be named in different ways. This does not have the fixity of a mental theory. (Silence)
  According to the angle from which one sees the creation, one day I may describe twelve aspects to you; and then another day, because I have shifted my centre of observation, I may describe twelve others, and they will be equally true.

1954-11-24 - Aspiration mixed with desire - Willing and desiring - Children and desires - Supermind and the higher ranges of mind - Stages in the supramental manifestation, #Questions And Answers 1955, #The Mother, #Integral Yoga
  It is a very difficult problem, if one wants to make a theory of it. But each case is absolutely different and asks for a different procedure. And in fact, if one truly wanted to give the best education to a child, well, one would have to spend all his time on it. One could not do anything else, because, even considering that one should not watch over him visibly, in order to do the right thing at the right time, one should always observe him, even without his knowing it. One would not be able to do anything else.
  So, probably, one needs to find a middle term between the two, between the two extremes: that of watching over him all the time and that of leaving him absolutely free to do what he likes, without even warning him against the accidents which are likely to occur. An adjustment to make every minute! Difficult.

1956-02-15 - Nature and the Master of Nature - Conscious intelligence - Theory of the Gita, not the whole truth - Surrender to the Lord - Change of nature, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object:1956-02-15 - Nature and the Master of Nature - Conscious intelligence - theory of the Gita, not the whole truth - Surrender to the Lord - Change of nature
  author class:The Mother
  --
  I tell you this is the theory of the Gita, its not the whole Truth.
  I heard this when I was in France; there are people who explain the Gita, saying there is no flame without smokewhich is not true. And starting from that they say, Life is like that and you cant change it, its like that. All you can do is to pass over to the side of the Purusha, become the governing force instead of being the force that is governed. Thats all. But, as Sri Aurobindo says at the end, it is the theory of the Gita, its not the whole truth; it is only a partial way of seeing thingsuseful, practical, convenient, but not wholly true.
  If that is so, how is it that some of the disciples of Sri Aurobindo preach the message of the Gita for the salvation of the world?
  --
  Oh! but you are a propagandist! Why do you want to convince them? If they are content with that, leave them in their contentment. If they come and tell you, This is Sri Aurobindos theory, you have the right to tell them, No, you are mistaken, that is the traditional theory, this is not the theory of Sri Aurobindo. Thats all. But you cant tell them, You must change yours. If it pleases them, let them keep it.
  Its very convenient. I saw this in France, in Paris, before coming to India, and I saw how very practical it was. First, it allows you to grasp a very profound and extremely useful truth, as I said; and then it shields you from all necessity of changing your outer nature.
  --
  This is very convenient, it may be done very rapidlyat least one could claim that its done. As I said, in practice one is rarely consistent with ones theory; if you have a bad throat or a headache or have grazed your foot, you begin to cry out or plain, to groan, and so you are not detached, you are altogether attached and tightly bound. This is a very human fact.
  Or else, when someone says something unpleasant to you, you get quite upset. It is like thatbecause you are closely attached to your nature, although you have declared you are not. Thats all.

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
  But that is his theory. He told me also that he thought that it was Sri Aurobindo who had realised the teachings of the Buddha. Is that it? You didnt go to his lecture? No, then what did you want to ask?
  Because it is nowtomorrow is the day the two thousand five hundred years will be overdoes this correspond to the new thing?

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  I think all of you have studied enough mathematics to know the complexity of the combinations which may be produced by taking certain select elements of a set as a basis. I shall give you an example to make myself clear, for I cant use the terms which are employed in teaching you. For instance, the letters of the alphabet. There is a certain number of letters in the alphabet; well, if you want to calculate or know the number of combinations possible by taking all these letters togetherhow they may be organised, in how many ways they can be organisedyou have learnt how very fantastic the figure becomes. Good. But if you take the material world and go down to the most minute elementyou know, dont you, that they have come to absolutely invisible things, innumerable thingsif you take this element as the basis and the material world as the whole, and if you imagine a Consciousness or a Will playing with all these elements at making all the possible combinations without ever repeating a single one. Obviously In mathematics you are told that the number of elements is finite and that therefore the number of combinations is finite; but that is purely theoretical, for if you come down to practice and all these combinations had to follow each other, even if they went at so great a speed that the change would be almost imperceptible, it is quite obvious that the time needed to make all these combinations would be, apparently at least, infinite; that is to say, the number of combinations would be so immense that no limit could be assigned to itat least no practical limit; the theory is not interesting for us, but practically it would be like that.
  So suppose that what I tell you is true, in this sense that there really is a Consciousness and a Will manifesting these combinations, successively, indefinitely, without ever repeating a single one twice; we come to the conclusion that the universe is new at each moment of eternity. And if the universe is new at each moment of eternity, we have to acknowledge that absolutely nothing is impossible; not only that, but that what we call logic is not necessarily true, and that the logic, one could almost say the fantasy of the Creator, is unlimited.

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Oh! to go beyond the mind, let the mind act? Yes, that is the theory: to go beyond desire, one must let the desires be realised, and to
  (A child) He said let go the mind acting, Sweet Mother.

1957-06-26 - Birth through direct transmutation - Man and woman - Judging others - divine Presence in all - New birth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    But there is here still the necessity of a resort to the normal means of propagation and the gross method of physical Nature. A purely occult method, a resort to supraphysical processes acting by supraphysical means for a physical result would have to be possible if we are to avoid this necessity: the resort to the sex impulse and its animal process could not be transcended otherwise. If there is some reality in the phenomenon of materialisation and dematerialisation claimed to be possible by occultists and evidenced by occurrences many of us have witnessed,1 a method of this kind would not be out of the range of possibility. For in the theory of the occultists and in the gradation of the ranges and planes of our being which Yoga-knowledge outlines for us there is not only a subtle physical force but a subtle physical Matter intervening between life and gross Matter and to create in this subtle physical substance and precipitate the forms thus made into our grosser materiality is feasible. It should be possible and it is believed to be possible for an object formed in this subtle physical substance to make a transit from its subtlety into the state of gross Matter directly by the intervention of an occult force and process whether with or even without the assistance or intervention of some gross material procedure. A soul wishing to enter into a body or form for itself a body and take part in a divine life upon earth might be assisted to do so or even provided with such a form by this method of direct transmutation without passing through birth by the sex process or undergoing any degradation or any of the heavy limitations in the growth and development of its mind and material body inevitable to our present way of existence. It might then assume at once the structure and greater powers and functionings of the truly divine material body which must one day emerge in a progressive evolution to a totally transformed existence both of the life and form in a divinised earth-nature.
    The Supramental Manifestation, SABCL, Vol. 16, pp. 32-33
  --
  In theory I understand.
  In theory! What theory?
  That there is no difference. But when I am in contact with someone, either I am speaking to a man or a woman.

1957-11-27 - Sri Aurobindos method in The Life Divine - Individual and cosmic evolution, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Is there or is there not an individual evolution? There is a universal evolutionSri Aurobindo has shown this but within this universal evolution, is there or is there not an individual evolution? Now, he has given us one theorywhich holds together perfectly, which is quite logical, you see but in which it is not at all necessary to postulate an individual evolution. The whole universal plan is logical, can be logically proved, without introducing the necessity of an individual evolution.
  But if we continue with patience, in a little while he will prove to us why and how this notion of individual evolution must be introduced into the system of explanation that will be chosen. But what I should like to know is whether this problem has any reality for you or notwhe ther it corresponds to something you understand or not. If you have followed that, it is possible to conceive of a progressive, evolving universe, in which the individual is not necessarily evolving individually

WORDNET



--- Overview of noun theory

The noun theory has 3 senses (first 3 from tagged texts)
                    
1. (49) theory ::: (a well-substantiated explanation of some aspect of the natural world; an organized system of accepted knowledge that applies in a variety of circumstances to explain a specific set of phenomena; "theories can incorporate facts and laws and tested hypotheses"; "true in fact and theory")
2. (18) hypothesis, possibility, theory ::: (a tentative insight into the natural world; a concept that is not yet verified but that if true would explain certain facts or phenomena; "a scientific hypothesis that survives experimental testing becomes a scientific theory"; "he proposed a fresh theory of alkalis that later was accepted in chemical practices")
3. (5) theory ::: (a belief that can guide behavior; "the architect has a theory that more is less"; "they killed him on the theory that dead men tell no tales")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun theory

3 senses of theory                          

Sense 1
theory
   => explanation
     => thinking, thought, thought process, cerebration, intellection, mentation
       => higher cognitive process
         => process, cognitive process, mental process, operation, cognitive operation
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity

Sense 2
hypothesis, possibility, theory
   => concept, conception, construct
     => idea, thought
       => content, cognitive content, mental object
         => cognition, knowledge, noesis
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 3
theory
   => belief
     => content, cognitive content, mental object
       => cognition, knowledge, noesis
         => psychological feature
           => abstraction, abstract entity
             => entity


--- Hyponyms of noun theory

3 senses of theory                          

Sense 1
theory
   => reductionism
   => blastogenesis
   => preformation, theory of preformation
   => scientific theory
   => field theory
   => economic theory
   => atomism, atomic theory, atomist theory, atomistic theory
   => holism, holistic theory
   => structuralism, structural sociology
   => structuralism, structural anthropology

Sense 2
hypothesis, possibility, theory
   => hypothetical
   => gemmule
   => model, theoretical account, framework
   => speculation, conjecture
   => assumption, supposition, supposal
   => historicism

Sense 3
theory
   => egoism
   => patchwork, hodgepodge, jumble


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun theory

3 senses of theory                          

Sense 1
theory
   => explanation

Sense 2
hypothesis, possibility, theory
   => concept, conception, construct

Sense 3
theory
   => belief




--- Coordinate Terms (sisters) of noun theory

3 senses of theory                          

Sense 1
theory
  -> explanation
   => interpretation, interpreting, rendition, rendering
   => rationale, principle
   => key
   => rationalization, rationalisation
   => theory

Sense 2
hypothesis, possibility, theory
  -> concept, conception, construct
   => conceptualization, conceptualisation, conceptuality
   => notion
   => category
   => rule, regulation
   => property, attribute, dimension
   => abstraction, abstract
   => quantity
   => part, section, division
   => whole
   => law, natural law
   => law, law of nature
   => lexicalized concept
   => hypothesis, possibility, theory
   => fact
   => rule, linguistic rule

Sense 3
theory
  -> belief
   => conviction, strong belief, article of faith
   => faith, trust
   => doctrine, philosophy, philosophical system, school of thought, ism
   => philosophy
   => expectation, outlook, prospect
   => fetishism, fetichism
   => geneticism
   => meliorism
   => opinion, sentiment, persuasion, view, thought
   => autotelism
   => originalism
   => pacifism, pacificism
   => religion, faith, religious belief
   => public opinion, popular opinion, opinion, vox populi
   => revolutionism
   => sacerdotalism
   => spiritualism
   => spiritual world, spiritual domain, unseen
   => suffragism
   => supernaturalism
   => superstition, superstitious notion
   => supremacism
   => theory
   => theosophism
   => thought
   => totemism
   => tribalism
   => values
   => vampirism
   => individualism
   => spiritual being, supernatural being




--- Grep of noun theory
arrhenius theory of dissociation
association theory
atomic theory
atomist theory
atomistic theory
big-bang theory
big bang theory
bohr theory
cell theory
communication theory
continuous creation theory
corpuscular theory
corpuscular theory of light
domino theory
economic theory
einstein's general theory of relativity
einstein's special theory of relativity
einstein's theory of relativity
field theory
galois theory
game theory
general relativity theory
general theory of relativity
germ theory
gravitational theory
group theory
holistic theory
information theory
kinetic theory
kinetic theory of gases
kinetic theory of heat
m-theory
malthusian theory
newton's theory of gravitation
ostwald's theory of indicators
philosophical theory
plate tectonic theory
political theory
probability theory
quantum field theory
quantum theory
relativity theory
scientific theory
set theory
special relativity theory
special theory of relativity
steady state theory
string theory
theory
theory of dissociation
theory of electrolytic dissociation
theory of evolution
theory of games
theory of gravitation
theory of gravity
theory of indicators
theory of inheritance
theory of organic evolution
theory of preformation
theory of probability
theory of punctuated equilibrium
theory of relativity
undulatory theory
wave theory
wave theory of light



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Wikipedia - Cost the limit of price -- Version of the labor theory of value
Wikipedia - Counter-economics -- Economic theory and method consisting of direct action within the black and gray markets
Wikipedia - Countervailing power -- Political theory of beneficial opposing forces
Wikipedia - Coupled mode theory -- Physics theory
Wikipedia - Covariance operator -- Operator in probability theory
Wikipedia - Cox-Forbes theory -- Theory on the evolution of chess
Wikipedia - Creative destruction -- Concept in economic theory
Wikipedia - Credit theory of money -- Economic theory concerning the relationship between credit and money.
Wikipedia - Crisis theory
Wikipedia - Critical cartography -- Mapping practices and methods of analysis grounded in critical theory
Wikipedia - Critical international relations theory
Wikipedia - Critical race theory -- Theory analyzing society and culture's relation to race
Wikipedia - Critical realism (philosophy of perception) -- The theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events
Wikipedia - Critical theory (Frankfurt School)
Wikipedia - Critical Theory
Wikipedia - critical theory
Wikipedia - Critical theory -- Philosophy that sociological understanding's primary use should be social reform
Wikipedia - Criticism of relativity theory
Wikipedia - Crollalanza theory of Shakespeare authorship
Wikipedia - Crossing number (graph theory)
Wikipedia - C-theorem -- Theorem in quantum field theory
Wikipedia - Ctheory
Wikipedia - Cultivation theory
Wikipedia - Cultural-Historical Activity Theory (CHAT)
Wikipedia - Cultural-historical activity theory
Wikipedia - Cultural Marxism conspiracy theory -- Far-right antisemitic conspiracy theory
Wikipedia - Cultural schema theory
Wikipedia - Cultural theory
Wikipedia - Culture-historical archaeology -- Archaeological theory that emphasises defining historical societies into distinct groups via their material culture
Wikipedia - Culture of poverty -- Social theory asserting that value systems perpetuate poverty
Wikipedia - Culture theory
Wikipedia - Cumulative inequality theory
Wikipedia - Cumulative prospect theory
Wikipedia - Current Issues in Linguistic Theory -- 1964 book by Noam Chomsky
Wikipedia - Curriculum theory
Wikipedia - Cut (graph theory)
Wikipedia - Cyborg theory
Wikipedia - Cycle (graph theory)
Wikipedia - Cyclical theory (United States history) -- Model used to explain the fluctuations in politics throughout American history
Wikipedia - Damasio's theory of consciousness
Wikipedia - Daniel Quillen -- American mathematician known for higher algebraic K-theory,
Wikipedia - Darwinism -- Theory of biological evolution
Wikipedia - Das Judenthum in der Musik -- Antisemitic work on music theory by Richard Wagner
Wikipedia - Database theory
Wikipedia - Deadlock (game theory)
Wikipedia - De Broglie-Bohm theory
Wikipedia - De Bruijn-ErdM-EM-^Qs theorem (graph theory) -- Theorem on graph coloring of an infinite graph
Wikipedia - Debye-Huckel theory -- Model describing the departures from ideality in solutions of electrolytes and plasmas
Wikipedia - Decay theory
Wikipedia - Decent interval -- Theory regarding the end of the Vietnam War
Wikipedia - Decision field theory
Wikipedia - Decision theory
Wikipedia - Decomposition method (queueing theory)
Wikipedia - Decompression theory -- Theoretical modelling of decompression physiology
Wikipedia - Definitional concerns in anarchist theory
Wikipedia - Deflationary theory of truth
Wikipedia - Deformation theory
Wikipedia - Degree (graph theory)
Wikipedia - Delayed-maturation theory of obsessive-compulsive disorder -- Medical hypothesis
Wikipedia - Della Moneta -- The first specific treatises on economics, especially monetary theory.
Wikipedia - Democratic peace theory
Wikipedia - Democratic Theory -- Academic journal
Wikipedia - Democritean theory of atoms
Wikipedia - Democritus -- Ancient Greek philosopher, pupil of Leucippus, founder of the atomic theory
Wikipedia - Dempster-Shafer theory
Wikipedia - Deng Xiaoping Theory
Wikipedia - Density functional theory
Wikipedia - Dependency theory (database theory)
Wikipedia - Dependency theory -- Notion that resources flow from a "periphery" of poor and underdeveloped states to a "core" of wealthy states
Wikipedia - Derbyite theory of Shakespeare authorship
Wikipedia - Descriptive complexity theory
Wikipedia - Descriptive set theory -- Subfield of mathematical logic
Wikipedia - Descriptivist theory of names
Wikipedia - Design theory
Wikipedia - Detection theory
Wikipedia - Determinacy -- Subfield of set theory
Wikipedia - Deterrence theory
Wikipedia - Developmental systems theory
Wikipedia - Developments in Language Theory
Wikipedia - Development theory -- Theories about how desirable change in society is best achieved
Wikipedia - Dhamma theory
Wikipedia - Dharma theory
Wikipedia - Diagnostic Enterprise Method -- Management theory
Wikipedia - Diameter (graph theory)
Wikipedia - Diatonic and chromatic -- Terms in music theory to characterize scales
Wikipedia - Differential association theory
Wikipedia - Diffusion of innovations -- Theory on how and why new ideas spread
Wikipedia - Dimension theory
Wikipedia - Direct reference theory
Wikipedia - DISC assessment -- Behaviour assessment tool based on the DISC theory
Wikipedia - Discourse representation theory
Wikipedia - Discrepancy theory
Wikipedia - Discrete emotion theory
Wikipedia - Disk encryption theory
Wikipedia - Distance (graph theory)
Wikipedia - Distribution learning theory
Wikipedia - Distribution (number theory)
Wikipedia - Distributism -- Economic theory asserting that the world's productive assets should be widely owned rather than concentrated
Wikipedia - Divine Command Theory
Wikipedia - Divine command theory -- Theory which proposes that an action's status as morally good is equivalent to whether it is commanded by God
Wikipedia - DLVO theory -- Theoretical model for aggregation of aqueous dispersions
Wikipedia - DNA damage theory of aging -- Hypothesis that aging is caused by accumulated DNA damage
Wikipedia - Dollar auction -- Game illustrating paradox in rational choice theory
Wikipedia - Domain theory
Wikipedia - Domain wall (string theory)
Wikipedia - Double-aspect theory
Wikipedia - Double genocide theory -- Theory regarding genocide during World War II
Wikipedia - Dragon king theory -- Event that is both extremely large in impact and of unique origins
Wikipedia - Dramatism -- interpretive communication studies theory
Wikipedia - Drive reduction theory (learning theory)
Wikipedia - Drive theory (psychoanalysis)
Wikipedia - Drive Theory
Wikipedia - Drive theory
Wikipedia - Dual aspect theory
Wikipedia - Dual-aspect theory
Wikipedia - Dual brain theory
Wikipedia - Dual coding theory
Wikipedia - Dual-coding theory
Wikipedia - Dual inheritance theory -- Explanation of human behaviour in terms of genetic and cultural evolution
Wikipedia - Dual process theory (moral psychology)
Wikipedia - Dual process theory -- Psychological theory of how thought can arise in two different ways
Wikipedia - Dulce Base -- Conspiracy theory
Wikipedia - Duration (philosophy) -- Theory of time and consciousness posited by the French philosopher Henri Bergson
Wikipedia - Durfee square -- Integer partition attribute, in number theory
Wikipedia - Dynamical systems theory
Wikipedia - Dynamical Theory of Crystal Lattices -- Book by Max Born
Wikipedia - Dynamic energy budget theory -- Ecological mathematical model of metabolism
Wikipedia - Dynamic Social Impact Theory
Wikipedia - Dynamic systems theory
Wikipedia - Dynamo theory -- Mechanism by which a celestial body generates a magnetic field
Wikipedia - Ecological Systems Theory
Wikipedia - Ecological systems theory
Wikipedia - Economic theory
Wikipedia - Edge (graph theory)
Wikipedia - Educational theory
Wikipedia - Education theory
Wikipedia - Effective descriptive set theory
Wikipedia - Effective field theory -- Type of approximation to an underlying physical theory
Wikipedia - Effective results in number theory -- Theorems whose content is effectively computable
Wikipedia - Efficient-market hypothesis -- Economic theory that asset prices fully reflect all available information
Wikipedia - Ego depletion -- Psychological theory
Wikipedia - Eichler-Shimura isomorphism -- Cohomology theory
Wikipedia - Elasticity theory
Wikipedia - Elastic-rebound theory
Wikipedia - E-learning (theory) -- Cognitive science principles of effective multimedia learning
Wikipedia - Electromagnetic theory
Wikipedia - Electronic harassment -- Conspiracy theory regarding mind manipulation by electronic means
Wikipedia - Electroweak theory
Wikipedia - Elementary theory -- Mathematical logic
Wikipedia - Elimination theory -- Part of algebraic geometry devoted to the elimination of variables between polynomials
Wikipedia - Ellen Fetter -- American computer scientist and chaos theory researcher
Wikipedia - Emergent Cyclical Levels of Existence Theory
Wikipedia - Emergent cyclical theory
Wikipedia - Emission theory (vision)
Wikipedia - Empathising-systemising theory -- Theory on the psychological basis of autism
Wikipedia - Empathizing-systemizing (E-S) theory
Wikipedia - Empiricism -- Theory that states that knowledge comes only or primarily from sensory experience
Wikipedia - End (category theory)
Wikipedia - Energy-maneuverability theory -- Model of aircraft performance
Wikipedia - Engaged theory
Wikipedia - Entitlement theory
Wikipedia - Entropic gravity -- theory in modern physics that describes gravity as an entropic force
Wikipedia - Entropy (information theory) -- Average rate at which information is produced by a stochastic source of data
Wikipedia - Entropy in thermodynamics and information theory
Wikipedia - Epistemic theory of miracles
Wikipedia - Epsilon Team -- Conspiracy theory
Wikipedia - Equalism (socio-economic theory) -- socioeconomic theory related to Transhumanism philosophy
Wikipedia - Equational theory
Wikipedia - Equity theory
Wikipedia - ErdM-EM-^Qs-Rado theorem -- Theorem in combinatorial set theory extending Ramsey's theorem to uncountable sets
Wikipedia - Ergodicity economics -- Theory that attempts to blend economics and ergodic theory
Wikipedia - Ergodic theory
Wikipedia - ERG theory
Wikipedia - Ernests Fogels -- Latvian mathematician who specialized in number theory
Wikipedia - Error management theory
Wikipedia - Error theory
Wikipedia - Escalation hypothesis -- Theory in evolutionary biology
Wikipedia - Estimation theory
Wikipedia - Ethical Theory and Moral Practice
Wikipedia - Ethical theory
Wikipedia - Ethics of care -- Ethical theory
Wikipedia - E. T. Whittaker -- British mathematician who contributed widely to applied mathematics, mathematical physics, the theory of special functions, and the history of physics
Wikipedia - Euler's sum of powers conjecture -- Disproved conjecture in number theory
Wikipedia - Event (probability theory)
Wikipedia - Evolution and the Catholic Church -- The Catholic Church supports theistic evolutionism, although Catholics are free not to believe in any part of evolutionary theory
Wikipedia - Evolution and the Theory of Games -- Book by John Maynard Smith
Wikipedia - Evolutionary approaches to depression -- Attempts by evolutionary psychologists to use the theory of evolution to shed light on the problem of mood disorders
Wikipedia - Evolutionary ethics -- Field of inquiry that explores how evolutionary theory might bear on our understanding of ethics or morality.
Wikipedia - Evolutionary game theory -- The application of game theory to evolving populations in biology
Wikipedia - Evolutionary graph theory -- An approach to studying how topology affects evolution of a population
Wikipedia - Evolutionary leadership theory -- Analysis of leadership from an evolutionary perspective
Wikipedia - Evolutionary medicine -- The application of modern evolutionary theory to understanding health and disease
Wikipedia - Evolutionary neuroandrogenic theory
Wikipedia - Evolutionary psychology -- Application of evolutionary theory to identify which human psychological traits are evolved adaptations
Wikipedia - Evolutionary theory
Wikipedia - Evolution as fact and theory -- A discussion of the meaning and usage of the terms evolution, fact and theory
Wikipedia - Excitation-transfer theory
Wikipedia - Exemplar theory
Wikipedia - Existential nihilism -- Theory that life has no inherent meaning
Wikipedia - Expected utility theory
Wikipedia - Extremal graph theory
Wikipedia - Facet theory
Wikipedia - Family systems theory
Wikipedia - FBI secret society conspiracy theory -- American conspiracy theory
Wikipedia - FC-group -- group in group theory mathematics
Wikipedia - Feature integration theory
Wikipedia - FEMA camps conspiracy theory -- Theory that US citizens will be imprisoned as a New World Order is established
Wikipedia - Feminine essence theory of transsexuality
Wikipedia - Feminist film theory
Wikipedia - Feminist legal theory
Wikipedia - Feminist political theory
Wikipedia - Feminist Theory: From Margin to Center -- 1984 book by bell hooks
Wikipedia - Feminist theory in composition studies
Wikipedia - Feminist theory
Wikipedia - Fermat's Last Theorem in fiction -- References to the famous problem in number theory
Wikipedia - Fermat's right triangle theorem -- Non-existence proof in number theory, the only complete proof left by Pierre de Fermat
Wikipedia - Fermentation theory
Wikipedia - Fideism -- Epistemological theory which maintains that faith is independent of reason
Wikipedia - Field theory (mathematics)
Wikipedia - Field theory (physics)
Wikipedia - Field theory (psychology)
Wikipedia - Film theory
Wikipedia - Filter theory
Wikipedia - Finite group theory
Wikipedia - Finite model theory
Wikipedia - Fitness model (network theory)
Wikipedia - Fitting length -- Measurement in group theory algebra mathematics
Wikipedia - Flat module -- Algebraic structure in ring theory
Wikipedia - Flipped SU(5) -- Grand unified theory
Wikipedia - Flory-Huggins solution theory -- Lattice model of polymer solutions
Wikipedia - Focal infection theory -- Historical concept that many chronic diseases are caused by focal infections
Wikipedia - Focal point (game theory) -- Concept in game theory
Wikipedia - Fog of war -- Concept of uncertainty in military operations and game theory
Wikipedia - Folk theorem (game theory) -- Class of theorems about Nash equilibrium payoff profiles in repeated games
Wikipedia - Forced compliance theory
Wikipedia - Formal language theory
Wikipedia - Foundationalism -- Epistemological theory
Wikipedia - Frankfurt School -- School of social theory and critical philosophy
Wikipedia - Free energy suppression conspiracy theory
Wikipedia - Free-radical theory
Wikipedia - French feminist theory
Wikipedia - Freudian theory
Wikipedia - Freud's seduction theory
Wikipedia - F(R) gravity -- Theory of gravity
Wikipedia - Fringe theory -- idea or viewpoint which differs from the accepted scholarship in its field
Wikipedia - Frobenius reciprocity -- A duality between the process of restricting and inducting in representation theory
Wikipedia - Frustration-aggression theory
Wikipedia - F-theory
Wikipedia - Fumio Tajima -- Japanese population geneticist known for his contributions to coalescence theory
Wikipedia - Fundamental theorem of algebraic K-theory {{DISPLAYTITLE:Fundamental theorem of algebraic ''K''-theory -- Fundamental theorem of algebraic K-theory {{DISPLAYTITLE:Fundamental theorem of algebraic ''K''-theory
Wikipedia - Fundamental theorem of Galois theory -- Theorem that describes the structure of certain types of field extensions
Wikipedia - Fundamental theorem of ideal theory in number fields -- Every nonzero proper ideal in the ring of integers of a number field factorizes uniquely
Wikipedia - Fuzzball (string theory)
Wikipedia - Fuzzy set theory
Wikipedia - Fuzzy-trace theory
Wikipedia - Gaia Theory
Wikipedia - Galois theory -- Mathematical connection between field theory and group theory
Wikipedia - Gambling and information theory
Wikipedia - Game Theory (band) -- 1980s power pop band founded by Scott Miller
Wikipedia - Game Theory Society
Wikipedia - Game theory -- The study of mathematical models of strategic interaction between rational decision-makers
Wikipedia - Gasoline (Theory of a Deadman album) -- album released by Theory of a Deadman
Wikipedia - Gate control theory
Wikipedia - Gauge gravitation theory
Wikipedia - Gauge theory gravity
Wikipedia - Gauge theory (mathematics)
Wikipedia - Gauge theory
Wikipedia - Gauss's lemma (number theory) -- Condition under which a integer is a quadratic residue
Wikipedia - GEC-Marconi scientist deaths conspiracy theory -- Deaths of British scientists, allegedly linked
Wikipedia - General Equilibrium Theory
Wikipedia - General equilibrium theory
Wikipedia - Generalised beam theory -- Engineering theory
Wikipedia - Generalizability theory
Wikipedia - General relativity -- Einstein's theory of gravitation as curved spacetime
Wikipedia - General set theory
Wikipedia - General Systems Theory
Wikipedia - General systems theory
Wikipedia - General Tau Theory
Wikipedia - General theory of relativity
Wikipedia - Generations of warfare -- Theory in the history of war
Wikipedia - Generative theory of tonal music
Wikipedia - Genus (music) -- Classification of musical scale or key in ancient Greek music theory
Wikipedia - Geometric graph theory
Wikipedia - Geometric group theory
Wikipedia - Geometric measure theory -- Study of geometric properties of sets through measure theory
Wikipedia - Geometric number theory
Wikipedia - Geopathology -- Pseudoscientific theory
Wikipedia - Germ theory of disease -- Prevailing theory about diseases
Wikipedia - Germ theory
Wikipedia - Giant-impact hypothesis -- Theory of the formation of the Moon
Wikipedia - Ginzburg-Landau theory -- Superconductivity theory
Wikipedia - Glasser's choice theory
Wikipedia - Global warming conspiracy theory
Wikipedia - Global Workspace Theory
Wikipedia - Global workspace theory
Wikipedia - Gloria E. Anzaldua -- Chicana cultural theory, feminist theory, and queer theory
Wikipedia - Glossary of field theory -- Wikipedia glossary
Wikipedia - Glossary of game theory -- List of definitions of terms and concepts used in game theory
Wikipedia - Glossary of graph theory terms -- List of definitions of terms and concepts used in graph theory
Wikipedia - Glossary of graph theory
Wikipedia - Glossary of invariant theory -- Wikipedia glossary
Wikipedia - Glossary of module theory -- Wikipedia glossary
Wikipedia - Glossary of order theory -- Wikipedia glossary
Wikipedia - Glossary of representation theory -- Wikipedia glossary
Wikipedia - Glossary of ring theory -- Wikipedia glossary
Wikipedia - Glossary of set theory -- Wikipedia glossary
Wikipedia - Glossary of string theory -- Wikipedia glossary
Wikipedia - Glossary of tensor theory -- Wikipedia glossary
Wikipedia - Glottalic theory
Wikipedia - GNS Theory
Wikipedia - GNS theory
Wikipedia - Goal-setting theory
Wikipedia - Goal theory
Wikipedia - Goddard-Thorn theorem -- Result in the mathematics of string theory on a functor that quantizes bosonic strings
Wikipedia - Goethe's theory of color
Wikipedia - Goodness and value theory
Wikipedia - Government and binding theory
Wikipedia - Graded absolutism -- Theory of moral absolutism in Christian ethics
Wikipedia - Grammar systems theory
Wikipedia - Grand Unified Theory
Wikipedia - Graphical game theory
Wikipedia - Graph Theory
Wikipedia - Graph theory -- Area of discrete mathematics
Wikipedia - Gravity Probe A -- Space-based experiment to test the theory of general relativity
Wikipedia - Gray's biopsychological theory of personality
Wikipedia - Greater Bangladesh -- A conspiracy theory about an expanded Bangladesh
Wikipedia - Great Man theory
Wikipedia - Great man theory -- Theory that history is shaped primarily by extraordinary individuals
Wikipedia - Great Replacement -- Conspiracy theory
Wikipedia - Greenberg's conjectures -- Two unsolved conjectures in algebraic number theory
Wikipedia - Grey system theory
Wikipedia - Grounded theory
Wikipedia - Group theory -- Branch of mathematics that studies the properties of groups
Wikipedia - Hadwiger conjecture (graph theory)
Wikipedia - Hallin's spheres -- Theory of media objectivity
Wikipedia - Hamartia -- Protagonist's error in Greek dramatic theory
Wikipedia - Hamiltonian field theory -- Formalism in classical field theory based on Hamiltonian mechanics
Wikipedia - Harish-Chandra isomorphism -- An isomorphism of commutative rings constructed in the theory of Lie algebras
Wikipedia - Hartogs number -- A certain kind of cardinal number in set theory
Wikipedia - Hazel's Theory of Evolution -- 2019 novel by Lisa Jenn Bigelow
Wikipedia - Health action process approach -- Theory of health behavior change
Wikipedia - Heavy quark effective theory -- Effective field theory describing the physics of heavy quarks
Wikipedia - Hebbian theory
Wikipedia - Hedetniemi's conjecture -- Conjecture in graph theory
Wikipedia - Hegel's Ontology and the Theory of Historicity -- 1932 book by Herbert Marcuse
Wikipedia - Heim theory
Wikipedia - Heliocentric Theory
Wikipedia - Heresy -- Belief or theory that is strongly at variance with established belief or customs
Wikipedia - Hermeneutics -- The theory and methodology of text interpretation
Wikipedia - Hermite reciprocity -- Invariant theory in mathematics
Wikipedia - Heroic theory of invention and scientific development
Wikipedia - Heterotic string theory
Wikipedia - Hidden variable theory
Wikipedia - Hidden-variable theory -- Theory regarding quantum mechanics wherein its probabilistic outcomes are due to unobservable entities
Wikipedia - Hierarchy theory
Wikipedia - Higher education bubble in the United States -- Economic theory
Wikipedia - Higman-Sims asymptotic formula -- An asymptotic estimate in group theory
Wikipedia - Hilbert's irreducibility theorem -- Result in number theory, concerning irreducible polynomials
Wikipedia - Hilbert's Theorem 90 -- Result due to Kummer on cyclic extensions of fields that leads to Kummer theory
Wikipedia - History and Theory
Wikipedia - History of attachment theory
Wikipedia - History of capitalist theory
Wikipedia - History of electromagnetic theory
Wikipedia - History of information theory
Wikipedia - History of modernisation theory
Wikipedia - History of the Big Bang theory -- History of a cosmological theory
Wikipedia - History of the Theory of Numbers -- Book by Leonard Eugene Dickson
Wikipedia - Hochster-Roberts theorem -- Theorem in ring theory
Wikipedia - Hodge theory -- Mathematical manifold theory
Wikipedia - Hofstede's cultural dimensions theory
Wikipedia - Hologenome theory of evolution -- Evolutionary view of an individual multicellular organism as a community of the host plus all of its symbiotic microbes
Wikipedia - Holonomic brain theory
Wikipedia - Homeomorphism (graph theory)
Wikipedia - Homoiousian -- Christian theological theory on the nature of Jesus the Son of God and God the Father
Wikipedia - Homology theory
Wikipedia - Homotopy excision theorem -- Offers a substitute for the absence of excision in homotopy theory
Wikipedia - Homotopy theory
Wikipedia - Homotopy type theory
Wikipedia - Horace Yomishi Mochizuki -- American mathematician known for his contributions to group theory
Wikipedia - Horseshoe theory
Wikipedia - Howard Wolowitz -- Fictional character on the television series The Big Bang Theory
Wikipedia - HSAB theory -- Chemical theory about acids and bases
Wikipedia - Hubbert peak theory
Wikipedia - Human development theory
Wikipedia - Humoral theory
Wikipedia - Hurwitz's theorem (number theory) -- Theorem in number theory that gives a bound on a Diophantine approximation
Wikipedia - Hybrid Theory -- 2000 album by Linkin Park
Wikipedia - Hyperarithmetical theory
Wikipedia - Hypotheses about the identity of Dhu al-Qarnayn -- Theory identifying the character Dhul-Qarnayn in the Quran as Alexander the Great
Wikipedia - Ideal observer theory
Wikipedia - Ideal (ring theory)
Wikipedia - Ideal (set theory) -- A non-empty family of sets that is closed under finite unions and subsets.
Wikipedia - Ideal theory -- Theory of ideals in commutative rings in mathematics
Wikipedia - Ideational theory of meaning
Wikipedia - Identity theory of mind
Wikipedia - IEEE Information Theory Society
Wikipedia - IEEE Transactions on Information Theory
Wikipedia - IEEE Transactions on Microwave Theory and Techniques -- Journal
Wikipedia - Immiseration thesis -- Marxist theory on wage growth
Wikipedia - Implicate and explicate order -- Ontological concepts for quantum theory
Wikipedia - Implicit personality theory
Wikipedia - Imprinted brain theory -- Theory on the causes of autism and psychosis
Wikipedia - Indefinability theory of truth
Wikipedia - Independence (probability theory) -- Term in probability theory
Wikipedia - Independent set (graph theory)
Wikipedia - Index of articles related to the theory of constraints -- Wikipedia index
Wikipedia - Index set (recursion theory) -- Classes of partial recursive functions, specifically they give all indices of functions in that class according to a fixed enumeration of partial recursive functions
Wikipedia - Indigenous archaeology -- Sub-discipline of western archaeological theory
Wikipedia - Indigenous feminism -- Political, social, and cultural movement and theory
Wikipedia - Indo-Aryan migrations -- Theory of migrations of Indo-Aryan peoples into the Indian subcontinent
Wikipedia - Inequalities in information theory -- Concept in information theory
Wikipedia - Infinitesimal strain theory
Wikipedia - Information field theory
Wikipedia - Information flow (information theory)
Wikipedia - Information geometry -- Field that applies the techniques of differential geometry to study probability theory and statistics.
Wikipedia - Information metabolism -- psychological theory of interaction between biological organisms and their environment
Wikipedia - Information processing theory
Wikipedia - Information set (game theory)
Wikipedia - Information theory and measure theory
Wikipedia - Information Theory
Wikipedia - Information theory -- Theory dealing with information
Wikipedia - InfoWars -- American far-right conspiracy theory and fake news website
Wikipedia - Inhibition theory -- Alternating latent states of distraction during the performance of a mental task
Wikipedia - Inner core super-rotation -- theory of Inner core super-rotation
Wikipedia - Inner model theory
Wikipedia - Innovation economics -- Economic theory
Wikipedia - Inoculation theory
Wikipedia - Input Processing theory -- Theory of language acquisition
Wikipedia - Institutional model theory
Wikipedia - Instructional theory -- Theory that offers explicit guidance on how to better help people learn and develop
Wikipedia - Integral theory (disambiguation)
Wikipedia - Integral theory (Ken Wilber)
Wikipedia - Integral theory
Wikipedia - Integrated information theory
Wikipedia - Integrated threat theory
Wikipedia - Interactions of actors theory
Wikipedia - Interference theory
Wikipedia - Internal set theory
Wikipedia - International Conference on Concurrency Theory
Wikipedia - International Conference on Database Theory
Wikipedia - International legal theory
Wikipedia - International relations theory
Wikipedia - International Symposium on Fundamentals of Computation Theory
Wikipedia - International Theory -- Academic journal
Wikipedia - Intersection (set theory)
Wikipedia - Intersection theory -- Branch of algebraic geometry
Wikipedia - Intersection type discipline -- Branch of type theory
Wikipedia - Intersection type -- Concept in type theory
Wikipedia - Introducing Relativity -- 2002 graphic study guide to relativity theory by Bruce Bassett
Wikipedia - Introduction to Automata Theory, Languages, and Computation
Wikipedia - Introduction to general relativity -- Theory of gravity by Albert Einstein
Wikipedia - Introduction to M-theory -- The leading contender for a universal "Theory of Everything" that unifies gravity with other forces such as electromagnetism.
Wikipedia - Introduction to the Theory of Computation
Wikipedia - Introduction to the Theory of Error-Correcting Codes
Wikipedia - Intuitionistic type theory -- Alternative foundation of mathematics
Wikipedia - Invariant theory
Wikipedia - Inventory theory
Wikipedia - Inverted totalitarianism -- political theory about illiberal democracies
Wikipedia - Ironic process theory
Wikipedia - Iron law of oligarchy -- Political theory claiming all organizations eventually become oligarchic
Wikipedia - Item response theory -- Paradigm for the design, analysis, and scoring of tests
Wikipedia - Ito's theorem -- Math theorem in the field of representation theory
Wikipedia - Iwasawa theory -- Study of objects of arithmetic interest over infinite towers of number fields
Wikipedia - Jacobson-Bourbaki theorem -- Theorem used to extend Galois theory to field extensions that need not be separable
Wikipedia - James-Lange theory
Wikipedia - JamesLange theory
Wikipedia - James' theory of the self
Wikipedia - Janson inequality -- Mathematical theory
Wikipedia - Japanese-Jewish common ancestry theory -- Fringe theory which claimed the Japanese people were the main part of the Ten Lost Tribes of Israel
Wikipedia - Japhetic theory
Wikipedia - Jessica Green -- Researcher in biodiversity theory and microbial systems
Wikipedia - Jewish Bolshevism -- Anti-communist and antisemitic conspiracy theory
Wikipedia - Jewish war conspiracy theory -- Antisemitic conspiracy theory
Wikipedia - Job characteristic theory
Wikipedia - John F. Kennedy assassination conspiracy theories -- Conspiracy theory
Wikipedia - John von Neumann Theory Prize
Wikipedia - Journal for the Theory of Social Behaviour
Wikipedia - Journal of Combinatorial Theory
Wikipedia - Journal of Graph Theory
Wikipedia - Journal of Number Theory
Wikipedia - Journal of Statistical Mechanics: Theory and Experiment -- Peer-reviewed scientific journal
Wikipedia - Judd-Ofelt theory -- theory describing the intensity of electron transitions within rare earth ions
Wikipedia - Judeo-Masonic conspiracy theory
Wikipedia - Judeopolonia -- Conspiracy theory positing future Jewish domination of Poland
Wikipedia - Jung's theory of neurosis
Wikipedia - Just War Theory Doctrine
Wikipedia - Just war theory -- Doctrine about when a war is ethically just
Wikipedia - Kaisai no genri -- Theory of karate
Wikipedia - Kalai-Smorodinsky bargaining solution -- Game theory solution
Wikipedia - Kaluza-Klein theory -- Unified field theory
Wikipedia - Kantian ethics -- Ethical theory of Immanuel Kant
Wikipedia - Karl Marx's Theory of History: A Defence
Wikipedia - Karl Marx's Theory of History -- 1978 book by G. A. Cohen
Wikipedia - Karl Marx's Theory of Revolution -- 1977-1990 book by Hal Draper
Wikipedia - Kenneth Boulding's evolutionary perspective -- An approaxh to economic theory based on an evolutionary model
Wikipedia - Kernel (category theory) -- Generalization of the kernel of a homomorphism
Wikipedia - Kernel (set theory) -- Equivalence relation expressing that two elements have the same image under a function
Wikipedia - Kind (type theory)
Wikipedia - Kinetic theory of gases
Wikipedia - King Alfred Plan -- Conspiracy theory
Wikipedia - Kinoshita-Terasaka knot -- Specific knot in knot theory
Wikipedia - Ki Theory -- American musician and producer
Wikipedia - Knot theory -- Study of mathematical knots
Wikipedia - K-theory -- Branch of mathematics
Wikipedia - Kummer's congruence -- Result in number theory showing congruences involving Bernoulli numbers
Wikipedia - Kunen's inconsistency theorem -- Theorem in transfinite set theory
Wikipedia - Kurgan hypothesis -- Theory of Indo-European origin
Wikipedia - Labeling theory
Wikipedia - Labor theory of property
Wikipedia - Labor theory of value -- Theoretical economics
Wikipedia - Labour theory of value
Wikipedia - Lagrange's theorem (group theory) -- The order of a subgroup of a finite group G divides the order of G
Wikipedia - Landau-Hopf theory of turbulence -- Physical theory
Wikipedia - Landau theory -- A theory that Lev Landau introduced in an attempt to formulate a general theory of continuous phase transitions
Wikipedia - LaNet-vi -- Open-source graph theory software
Wikipedia - Langevin dynamics -- Scientific theory
Wikipedia - Laplace transform -- Integral transform useful in probability theory, physics, and engineering
Wikipedia - Large cardinal -- set theory concept
Wikipedia - Large deviations theory -- branch of probability theory
Wikipedia - Large set (Ramsey theory) -- sets big enough to assert the existence of arithmetic progressions with common difference
Wikipedia - Laryngeal theory -- Hypothesis that Proto-Indo-European had phonemes beyond those reconstructed through comparison
Wikipedia - Lattice (order) -- Abstract structure studied in the mathematical subdisciplines of order theory and abstract algebra
Wikipedia - Lattice theory
Wikipedia - Law of the suppression of radical potential -- Concept in communication theory
Wikipedia - Lawrence Kohlberg's stages of moral development -- A psychological theory describing the evolution of moral reasoning
Wikipedia - Learning theory (education)
Wikipedia - Legal evolution -- Branch of legal theory
Wikipedia - Legal origins theory -- Claims that civil law and common law shape lawmaking
Wikipedia - Legal theory
Wikipedia - Leninism -- Political theory developed by Vladimir Lenin
Wikipedia - Leonard Hofstadter -- Fictional character in The Big Bang Theory
Wikipedia - Le Sage's theory of gravitation
Wikipedia - Level of support for evolution -- Variation in support for the theory of evolution
Wikipedia - Lewis acids and bases -- Chemical bond theory involving the transfer of an electronic pair from the donor (the base) to the acceptor (the acid)
Wikipedia - Liberal paradox -- Logical paradox in economic theory
Wikipedia - Lieb conjecture -- Theorem in quantum information theory
Wikipedia - Lie-Kolchin theorem -- Theorem in the representation theory of linear algebraic groups
Wikipedia - Lie theory
Wikipedia - Life history theory
Wikipedia - Lifting theory
Wikipedia - Light-front computational methods -- Technique in computational quantum field theory
Wikipedia - Light front quantization -- Technique in computational quantum field theory
Wikipedia - Lilla Saltsjobadsavtalet -- Far-right conspiracy theory
Wikipedia - Limit-preserving function (order theory)
Wikipedia - Linguistic film theory
Wikipedia - Linguistic theory
Wikipedia - Link (knot theory) -- A collection of knots which do not intersect, but may be linked
Wikipedia - Link prediction -- Problem in network theory of predicting the existence of an unobserved link between two entities in a network
Wikipedia - Liouville field theory
Wikipedia - List of accolades received by The Theory of Everything -- Wikipedia list article
Wikipedia - List of algebraic coding theory topics -- Wikipedia list article
Wikipedia - List of algebraic number theory topics -- Wikipedia list article
Wikipedia - List of awards and nominations received by The Big Bang Theory -- Wikipedia list article
Wikipedia - List of contributors to Marxist theory -- Wikipedia list article
Wikipedia - List of games in game theory
Wikipedia - List of graph theory topics -- Wikipedia list article
Wikipedia - List of group theory topics -- Wikipedia list article
Wikipedia - List of integration and measure theory topics -- Wikipedia list article
Wikipedia - List of knot theory topics -- Wikipedia list article
Wikipedia - List of mathematical topics in quantum theory -- Wikipedia list article
Wikipedia - List of network theory topics -- Wikipedia list article
Wikipedia - List of number theory topics -- Wikipedia list article
Wikipedia - List of order theory topics -- Wikipedia list article
Wikipedia - List of Oxfordian theory supporters -- Wikimedia list article
Wikipedia - List of recreational number theory topics -- Wikipedia list article
Wikipedia - List of representation theory topics -- Wikipedia list article
Wikipedia - List of researchers in underwater diving -- Notable developers of diving technology, and published researchers in diving medicine and physiology, including decompression theory
Wikipedia - List of set theory topics -- Wikipedia list article
Wikipedia - List of string theory topics -- Wikipedia list article
Wikipedia - List of The Big Bang Theory and Young Sheldon characters -- Wikimedia list article
Wikipedia - List of The Big Bang Theory episodes -- Wikipedia list article
Wikipedia - List of types of systems theory -- Wikipedia list article
Wikipedia - List of unsolved problems in graph theory
Wikipedia - List of unsolved problems in information theory -- Wikipedia list article
Wikipedia - List of works in critical theory
Wikipedia - Literary theory -- The systematic study of the nature of literature
Wikipedia - Living educational theory -- A method in educational research
Wikipedia - Living systems theory
Wikipedia - LM-CM-)vy process -- A stochastic process in probability theory
Wikipedia - Local development -- Theory in social sciences
Wikipedia - Local hidden-variable theory -- Interpretation of quantum mechanics
Wikipedia - Local quantum field theory
Wikipedia - Logic Theory Machine
Wikipedia - Loop (graph theory)
Wikipedia - Loop quantum gravity -- Theory of quantum gravity, merging quantum mechanics and general relativity
Wikipedia - Lorentz ether theory
Wikipedia - Lost Cosmonauts -- Conspiracy theory about Soviet cosmonauts
Wikipedia - Love Jihad -- Conspiracy theory
Wikipedia - Low arousal theory
Wikipedia - L. Randall Wray -- American economist associated with Modern Monetary Theory
Wikipedia - LTI system theory
Wikipedia - Lunar theory
Wikipedia - Lysenkoism -- Pseudoscientific biological theory and political campaign
Wikipedia - Magick in Theory and Practice
Wikipedia - Main conjecture of Iwasawa theory -- Theorem in algebraic number theory relating p-adic L-functions and ideal class groups
Wikipedia - Main theorem of elimination theory -- The image of a projective variety by a projection is also a variety
Wikipedia - Make Up Your Mind (Theory of a Deadman song) -- 2003 single by Theory of a Deadman
Wikipedia - Management theory
Wikipedia - Maoism (Third Worldism) -- Broad tendency which is mainly concerned with the infusion and synthesis of Marxism-particularly of the Marxist-Leninist-Maoist persuasion-with concepts of non-Marxist Third Worldism, namely dependency theory and world-systems theory
Wikipedia - Marcus theory
Wikipedia - Market timing hypothesis -- Economic theory
Wikipedia - Marlovian theory of Shakespeare authorship -- fringe theory that Cristopher Marlowe was the real author of William Shakespeare's works
Wikipedia - Martingale (probability theory)
Wikipedia - Martin-Lf's type theory
Wikipedia - Marxian class theory
Wikipedia - Marxist archaeology -- Archaeological theory that interprets archaeological information within the framework of Marxism
Wikipedia - Marxist film theory
Wikipedia - Marxist theory
Wikipedia - Marx's Theory of Alienation (book) -- 1970 book by Istvan MM-CM-)szaros
Wikipedia - Marx's theory of alienation
Wikipedia - Marx's theory of history
Wikipedia - Marx's theory of human nature
Wikipedia - Marx's Theory of Ideology -- 1982 book by Bhikhu Parekh
Wikipedia - Marx's theory of the state
Wikipedia - Maslow's hierarchy of needs -- Theory in psychology
Wikipedia - Massive gravity -- Theory of gravity in which the graviton has nonzero mass
Wikipedia - Matching (graph theory)
Wikipedia - Materialism -- Theory in philosophy
Wikipedia - Mathematical system theory
Wikipedia - Mathematical theory of democracy -- Social choice theories
Wikipedia - Mathematical theory -- Mathematical model that is based on axioms
Wikipedia - Mathematics of general relativity -- Mathematical structures and techniques used in the theory of general relativity.
Wikipedia - Matrix string theory
Wikipedia - Mautner's lemma -- Result in representation theory
Wikipedia - Maximum cardinality matching -- A graph theory problem
Wikipedia - Maxwell's theory of electromagnetism
Wikipedia - May's theorem -- Social choice theory on superiority of a simple majority voting
Wikipedia - Mean-field game theory
Wikipedia - Mean field theory
Wikipedia - Meaning-Text Theory
Wikipedia - Meaning-text theory -- Theoretical linguistic framework
Wikipedia - Measurable cardinal -- set theory concept
Wikipedia - Measure theory
Wikipedia - Mediated reference theory
Wikipedia - Media theory
Wikipedia - Mediation (Marxist theory and media studies)
Wikipedia - Medieval music theory
Wikipedia - Melania Trump replacement conspiracy theory -- Conspiracy theory regarding the potential use of body doubles for public appearances by the American First Lady Melania Trump
Wikipedia - Melanin theory -- Black supremacist, pseudoscientific theory
Wikipedia - Melioration theory
Wikipedia - Membrane theory of shells -- Describes the mechanical properties of shells
Wikipedia - Metanarrative -- A theory that gives comprehensive interpretation to events or experiences based on a claim of universal truth
Wikipedia - Meta-theory
Wikipedia - Metatheory
Wikipedia - Miasma theory -- Obsolete medical theory about the transmission of disease through bad air
Wikipedia - Middle-range theory (archaeology) -- Archaeological framework
Wikipedia - Middle range theory (sociology)
Wikipedia - Migrationism and diffusionism -- Archaeological theory for cultural changes
Wikipedia - Military geology -- Geological theory applied to warfare
Wikipedia - Military Revolution -- Theory on gunpowder weapons and governments
Wikipedia - Military theory
Wikipedia - Mills ratio -- in probability, a theory
Wikipedia - Milnor conjecture -- Theorem describing the Milnor K-theory (mod 2) by means of the Galois cohomology
Wikipedia - Milnor number -- An invariant that plays a role in algebraic geometry and singularity theory
Wikipedia - Mind-body dualism -- Philosophical theory that mental phenomena are non-physical and that matter exists independently of mind
Wikipedia - Mindset -- Term in decision theory and general systems theory
Wikipedia - Minimum message length -- Formal information theory restatement of Occam's Razor
Wikipedia - Mining engineering -- Engineering discipline that involves the practice, the theory, the science, the technology, and applicatIon of extracting and processing minerals from a naturally occurring environment
Wikipedia - Minor (graph theory)
Wikipedia - Mirror symmetry (string theory) -- In physics and geometry: conjectured relation between pairs of Calabi-Yau manifolds
Wikipedia - Misattribution theory of humor
Wikipedia - Mismatch theory
Wikipedia - Model theory -- Study of the structure of formal languages by means of their logical interpretation.
Wikipedia - Modernization theory -- Explanation for the process of modernization within societies
Wikipedia - Modern Monetary Theory -- also known as neo-chartalism, a macroeconomic theory
Wikipedia - Modern portfolio theory
Wikipedia - Modern Stochastics: Theory and Applications -- Mathematics journal
Wikipedia - Modular representation theory -- Studies linear representations of finite groups over a field K of positive characteristic p
Wikipedia - Mohr-Coulomb theory -- Mathematical model describing the response of a brittle material to mechanical stresses and to define shear strength of soils and rocks
Wikipedia - Monad (category theory)
Wikipedia - Monetary circuit theory
Wikipedia - Monogenism -- Theory which posits a common descent for all human races
Wikipedia - Monoidal functor -- Concept in category theory
Wikipedia - Montauk Project -- UFO conspiracy theory
Wikipedia - Moongate (book) -- 1982 conspiracy theory book by William L. Brian II
Wikipedia - Moral Foundations Theory
Wikipedia - Moral foundations theory
Wikipedia - Moral influence theory of atonement
Wikipedia - Moral sense theory
Wikipedia - Morse theory -- Analyzes the topology of a manifold by studying differentiable functions on that manifold
Wikipedia - Morwen Thistlethwaite -- Mathematician specializing in knot theory
Wikipedia - Mosaic theory (Fourth Amendment) -- Justices
Wikipedia - Motivation crowding theory -- Theory in psychology and microeconomics
Wikipedia - Motivation theory
Wikipedia - Motor theory of speech perception
Wikipedia - Motor theory
Wikipedia - M theory
Wikipedia - M-theory
Wikipedia - Mudsill theory
Wikipedia - Multiple drafts model -- A physicalist theory of consciousness based upon cognitivism
Wikipedia - Multiple scattering theory -- Mathematical theory that describes the scattering of partical waves
Wikipedia - Multiplicity-one theorem -- Concerns the representation theory of an adelic reductive algebraic group.
Wikipedia - Multiverse (set theory)
Wikipedia - Muse - Simulation Theory -- 2020 concert film
Wikipedia - Music theory -- Considers the practices and possibilities of music
Wikipedia - Mutation (knot theory) -- Kind of operation in knot theory
Wikipedia - Mutual aid (organization theory) -- Voluntary exchange of resources and services for mutual benefit
Wikipedia - Mutualism (economic theory) -- anarchist school of thought and socialist economic theory
Wikipedia - M-value (decompression) -- Maximum inert gas supersaturation allowed for a tissue in decompression theory
Wikipedia - Naive set theory -- Informal set theories
Wikipedia - Narrative consumption -- Japanese media theory
Wikipedia - Narrative theory
Wikipedia - Nash-Williams theorem -- Theorem in graph theory describing number of edge-disjoint spanning trees a graph can have
Wikipedia - Naskh (tafsir) -- Theory in Islamic legal exegesis
Wikipedia - National cinema -- Term used in film theory and criticism to describe films associated with a nation-state
Wikipedia - Natural News -- Conspiracy theory and fake news website
Wikipedia - Natural rights theory
Wikipedia - Natural transformation -- Central object of study in category theory
Wikipedia - Nazi gun control argument -- Controversial theory which claims gun control laws in Nazi Germany are partially to blame for the Holocaust
Wikipedia - Neapolitan chord -- major chord on music theory
Wikipedia - Nearly neutral theory of molecular evolution -- A modification of the neutral theory of molecular evolution that accounts for the fact that not all mutations are either so deleterious such that they can be ignored, or else neutral
Wikipedia - Nebular hypothesis -- Astronomical theory that the Solar System formed from nebulous material
Wikipedia - Need theory
Wikipedia - Negotiation theory -- Study of negotiations
Wikipedia - Neighbourhood (graph theory)
Wikipedia - Nekhoroshev estimates -- Result in theory of Hamiltonian systems
Wikipedia - Neoplasticism -- Art theory
Wikipedia - Neptunism -- Obsolete theory that rocks formed from the crystallisation of minerals in the early EarthM-bM-^@M-^Ys oceans, through processes such as great floods
Wikipedia - Network theory -- Study of graphs as a representation of relations between discrete objects
Wikipedia - Neue Marx-Lekture -- Reception of the economic theory of Karl Marx
Wikipedia - Neural Darwinism -- Theory in neurology
Wikipedia - Neutrality of money -- Economic theory
Wikipedia - Neutral theory of molecular evolution
Wikipedia - Nevillean theory of Shakespeare authorship
Wikipedia - New hermeneutic -- Theory of biblical interpretation
Wikipedia - Newton's theory of universal gravitation
Wikipedia - New World Order (conspiracy theory)
Wikipedia - Nimber -- Number used in combinatorial game theory
Wikipedia - Ninja Theory
Wikipedia - Node (graph theory)
Wikipedia - Noetic theory
Wikipedia - Noncommutative quantum field theory
Wikipedia - Nonlinear control theory
Wikipedia - Nonlinear control -- Control theory for nonlinear or time-variant systems
Wikipedia - Non-representational theory
Wikipedia - Nordstrom's theory of gravitation -- Predecessor to the theory of relativity
Wikipedia - Normalization process theory
Wikipedia - Normanist theory
Wikipedia - Norm residue isomorphism theorem -- Theorem relating Milnor K-theory and Galois cohomology
Wikipedia - North European hypothesis -- obsolete linguistic and archaeological theory
Wikipedia - Novelty theory
Wikipedia - Nullification (U.S. Constitution) -- Legal theory in U.S. constitutional law
Wikipedia - Number Theory: An Approach through History from Hammurapi to Legendre
Wikipedia - Number theory -- Branch of mathematics
Wikipedia - Nursing theory
Wikipedia - Objective collapse theory
Wikipedia - Objective-collapse theory
Wikipedia - Object relations theory
Wikipedia - Object theory -- A theory in philosophy of mathematics
Wikipedia - October Surprise conspiracy theory
Wikipedia - Old quantum theory
Wikipedia - Olduvai theory
Wikipedia - Omega-categorical theory -- Mathematical logic theory with exactly one countably infinite model up to isomorphism
Wikipedia - Oneiric (film theory) -- Film theory term
Wikipedia - Ong's Hat -- Secret history conspiracy theory game
Wikipedia - On Legal Theory of Muslim Jurisprudence
Wikipedia - Open system (systems theory)
Wikipedia - Operator theory
Wikipedia - Opponent color theory
Wikipedia - Opponent-process theory
Wikipedia - Opponent process -- Theory regarding color vision in humans
Wikipedia - Optimal control theory
Wikipedia - Optimal distinctiveness theory
Wikipedia - Optimality theory
Wikipedia - Optimization theory
Wikipedia - O'Rahilly's historical model -- Theory for the archaeological and historical study of Ireland
Wikipedia - Orchestrated objective reduction -- Theory of a quantum origin of consciousness
Wikipedia - Order (group theory)
Wikipedia - Order theory glossary
Wikipedia - Order theory
Wikipedia - Organismic theory
Wikipedia - Organizational information theory
Wikipedia - Organizational theory
Wikipedia - Organization theory
Wikipedia - Otonality and Utonality -- Music theory concept
Wikipedia - Outline of critical theory
Wikipedia - Oxfordian theory of Shakespeare authorship
Wikipedia - Palingenetic ultranationalism -- Theory concerning generic fascism
Wikipedia - Pangenesis -- former theory that inheritance was based on particles from all parts of the body
Wikipedia - Paradoxes of set theory
Wikipedia - Paradox of tolerance -- Logical paradox in decision-making theory
Wikipedia - Parallel (operator) -- parallel addition operator in network theory and engineering
Wikipedia - Parasite-stress theory -- Theory of human evolution
Wikipedia - Paris Kanellakis Theory and Practice Award
Wikipedia - Particle physics and representation theory
Wikipedia - Partition (number theory) -- Decomposition of an integer as a sum of positive integers
Wikipedia - PASS theory of intelligence
Wikipedia - Path coloring -- Concept in graph theory
Wikipedia - Path-goal theory -- Leadership theory
Wikipedia - Path (graph theory)
Wikipedia - Pathogenic theory of schizophrenia
Wikipedia - Pattern theory
Wikipedia - PCP theory
Wikipedia - Pearl Harbor advance-knowledge conspiracy theory
Wikipedia - Peccei-Quinn theory -- In particle physics, a proposal for the resolution of the strong CP problem
Wikipedia - Pedagogy -- Theory, and practice of education
Wikipedia - Peer-Polity Interaction -- Concept in archaeological theory
Wikipedia - Penny (The Big Bang Theory) -- Fictional character on The Big Bang Theory
Wikipedia - Perceptual control theory
Wikipedia - Percolation theory
Wikipedia - Performance archaeology -- Subset of archaeological theory
Wikipedia - Permanent revolution -- Concept in Marxist theory
Wikipedia - Personal construct theory
Wikipedia - Personality theory
Wikipedia - Person Dignity Theory
Wikipedia - Personhood theory
Wikipedia - Perspective geological correlation -- Theory in Earth sciences
Wikipedia - Perturbation theory (quantum mechanics)
Wikipedia - Perturbation theory
Wikipedia - Petty's Place in the History of Economic Theory -- Journal article by C.H. Hull
Wikipedia - Phantom time hypothesis -- Conspiracy theory
Wikipedia - Phenomenal field theory -- Theory in psychology
Wikipedia - Philosophical theory
Wikipedia - Philosophy, theology, and fundamental theory of canon law
Wikipedia - Philosophy, theology, and fundamental theory of Catholic canon law
Wikipedia - Phlogiston theory
Wikipedia - Physicalism -- Theory in philosophy
Wikipedia - Physics beyond the Standard Model -- Theories attempting to explain the deficiencies of the Standard Model, Quantum field theory and general relativity
Wikipedia - Physiocracy -- Economic theory of French origin that emphasizes value derived from the land
Wikipedia - Physiology of decompression -- The physiological basis for decompression theory and practice
Wikipedia - Piaget's theory of cognitive development
Wikipedia - Piaget's theory
Wikipedia - Picture theory of language
Wikipedia - Picture theory of meaning
Wikipedia - Pizzagate conspiracy theory -- Debunked conspiracy theory about alleged child-sex ring
Wikipedia - Place theory (hearing)
Wikipedia - Planarity (graph theory)
Wikipedia - Plandemic -- 2020 conspiracy theory videos about COVID-19
Wikipedia - Plate Tectonics Revolution -- The scientific and cultural change which developed from the acceptance of the plate tectonics theory
Wikipedia - Plate theory (volcanism)
Wikipedia - Plato's theory of soul
Wikipedia - Plato's tripartite theory of soul
Wikipedia - Plato's unwritten doctrines -- Metaphysical theory, alleged by his pupils and others to be esoterically taught by Plato, but not clearly given in his writings; the Tubingen School reconstructs it to comprise The One-a monistic principle-and The Indefinite Dyad of indeterminacy
Wikipedia - Plume tectonics -- Geophysical theory of movement of mantle plumes under tectonic plates
Wikipedia - Plutonic theory
Wikipedia - Ply (game theory)
Wikipedia - Pochhammer k-symbol -- Term in the mathematical theory of special functions
Wikipedia - Poetics -- Theory of literary forms and discourse
Wikipedia - Pointclass -- Descriptive set theory concept
Wikipedia - Political Theory (journal)
Wikipedia - Political theory
Wikipedia - Polya conjecture -- Disproved conjecture in number theory
Wikipedia - Polynormal subgroup -- subgroup group in group theory in mathematics
Wikipedia - Pontryagin's maximum principle -- Principle in optimal control theory for best way to change state in a dynamical system
Wikipedia - Positioning theory -- Theory in social psychology
Wikipedia - Possibility theory
Wikipedia - Post-conceptual art -- Art theory
Wikipedia - Postdevelopment theory
Wikipedia - Post-processual archaeology -- Movement in archaeological theory
Wikipedia - Post-tribulation rapture -- Eschatological theory about the a combined resurrection and rapture of all believers coming after the Great Tribulation
Wikipedia - Potential theory
Wikipedia - Power politics -- International relations theory in which a state's only goal is to further its interests
Wikipedia - Power transition theory -- Theory regarding international relations and war
Wikipedia - Practice (social theory)
Wikipedia - Practice theory
Wikipedia - Pragmatic theory of truth
Wikipedia - Predispositioning theory
Wikipedia - Preformation theory
Wikipedia - Premotor theory of attention -- Theory in cognitive neuroscience
Wikipedia - Presburger arithmetic -- The first-order theory of the natural numbers with addition
Wikipedia - Presheaf (category theory)
Wikipedia - Prewellordering -- set theory concept
Wikipedia - Prime number theorem -- Theorem in number theory
Wikipedia - Primitive polynomial (field theory) -- Sort of minimal polynomial of an extension of finite fields
Wikipedia - Primitive polynomial (ring theory) -- Primitive polynomial (ring theory)
Wikipedia - Prince Tudor theory
Wikipedia - Principal ideal theorem -- Theorem in class field theory on mappings induced by extending ideals
Wikipedia - Principles of the Theory of Probability -- 1939 book by Ernest Nagel
Wikipedia - Prisoner's dilemma -- Canonical example of a game analyzed in game theory
Wikipedia - Probabilistic number theory
Wikipedia - Probability theory
Wikipedia - Processing fluency theory of aesthetic pleasure
Wikipedia - Process theory
Wikipedia - Processual archaeology -- Archaeological theory
Wikipedia - Product (category theory) -- Generalized object in category theory
Wikipedia - Programming language theory -- |Branch of computer science
Wikipedia - Progressive Utilization Theory
Wikipedia - Projective hierarchy -- descriptive set theory concept
Wikipedia - Proof theory
Wikipedia - Propeller theory -- Hydrodynamics of screw propellers
Wikipedia - Prospect theory
Wikipedia - Protest cycle -- Sociological theory about the evolution of protests
Wikipedia - Prototype theory
Wikipedia - Pseudo-polynomial transformation -- A function used in computational complexity theory
Wikipedia - Psi-Theory
Wikipedia - Psychoanalysis -- psychological theory and therapy established by Sigmund Freud
Wikipedia - Psychoanalytic film theory
Wikipedia - Psychoanalytic theory
Wikipedia - Psychodynamic theory
Wikipedia - Psychological behaviorism -- Theory within psychology
Wikipedia - Psychometrics -- theory and technique of psychological measurement
Wikipedia - Psychophysical parallelism -- Philosophical theory
Wikipedia - Psychotherapy: Theory, Research > Practice
Wikipedia - Public choice theory
Wikipedia - Punctuated equilibrium -- Theory in evolutionary biology
Wikipedia - Purchasing power parity -- Economic theory that states that the exchange rate between two countries is equal to the ratio of the currencies' respective purchasing power
Wikipedia - Pure Theory of Law -- book by Hans Kelsen
Wikipedia - Pushout (category theory)
Wikipedia - QED: The Strange Theory of Light and Matter -- Book by Richard Feynman
Wikipedia - Qualia theory
Wikipedia - Quantification theory
Wikipedia - Quantity theory of money
Wikipedia - Quantized inertia -- Physics fringe theory
Wikipedia - Quantum Aspects of Life -- Articles and debates on quantum theory and life, circa 2003-2004
Wikipedia - Quantum chromodynamics -- Theory of the strong nuclear interactions
Wikipedia - Quantum complexity theory
Wikipedia - Quantum Field Theory in a Nutshell -- University textbook by Anthony Zee
Wikipedia - Quantum field theory in curved spacetime
Wikipedia - Quantum field theory -- Theoretical framework combining classical field theory, special relativity, and quantum mechanics
Wikipedia - Quantum game theory
Wikipedia - Quantum information theory
Wikipedia - Quantum Theory: Concepts and Methods -- 1993 quantum physics textbook
Wikipedia - Quantum theory of gravity
Wikipedia - Quantum Yang-Mills theory
Wikipedia - Quartic reciprocity -- Collection of theorems in number theory on when the congruence xM-bM-^AM-4 M-bM-^IM-! p (mod q) is solvable
Wikipedia - Quasilinear utility -- Function linear in one argument, used in economics and consumer theory
Wikipedia - Queer theory -- Various theories emphasizing the sociocultural environment in which human sexuality is constructed
Wikipedia - Queueing theory -- Mathematical study of waiting lines, or queues
Wikipedia - Queuing theory
Wikipedia - Race theory
Wikipedia - Rado's theorem (Ramsey theory) -- Result in Ramsey theory on verifying that a system of linear equations is regular
Wikipedia - Rainbow gravity theory -- physics theory
Wikipedia - Raj Koothrappali -- Fictional character on the television series The Big Bang Theory
Wikipedia - Ramified type theory
Wikipedia - Ramsey theory -- Branch of mathematics that studies the conditions under which order must appear
Wikipedia - Rate distortion theory
Wikipedia - Rational choice theory (criminology) -- Utilitarian theory of crime that human beings are reasoning actors who weighs means and ends, costs and benefits, and makes a rational choice
Wikipedia - Rational choice theory -- Sociological theory
Wikipedia - Rational sequence topology -- Mathematical theory related to general topology
Wikipedia - Real business-cycle theory
Wikipedia - Realism (international relations) -- International relations theory
Wikipedia - Realistic conflict theory
Wikipedia - Reason and Revolution: Hegel and the Rise of Social Theory
Wikipedia - Recapitulation theory of atonement
Wikipedia - Recapitulation theory
Wikipedia - Receiver (information theory)
Wikipedia - Recent African origin of modern humans -- "Out of Africa" theory of the early migration of humans
Wikipedia - Reception theory
Wikipedia - Receptor theory -- Receptor models to explain drug behavior
Wikipedia - Recognition-by-components theory
Wikipedia - Recursion theory
Wikipedia - Recursive function theory
Wikipedia - Reduction (recursion theory)
Wikipedia - Redundancy (information theory)
Wikipedia - Redundancy theory of truth
Wikipedia - Reflexivity (social theory)
Wikipedia - Refrigerator mother theory
Wikipedia - Regular map (graph theory) -- Symmetric tessellation of a closed surface
Wikipedia - Regulatory Focus Theory
Wikipedia - Relational algebra -- Theory introduced for modeling relational databases
Wikipedia - Relational-cultural theory
Wikipedia - Relational dialectics -- Interpersonal communication theory
Wikipedia - Relational Frame Theory
Wikipedia - Relational frame theory
Wikipedia - Relational models theory -- Theory
Wikipedia - Relational theory
Wikipedia - Relative purchasing power parity -- Economic theory
Wikipedia - Relativity theory
Wikipedia - Relativity: The Special and the General Theory -- Book by Albert Einstein
Wikipedia - Release time (telecommunication) -- time interval in telecommunication theory
Wikipedia - Relevance theory
Wikipedia - Reliability theory of aging and longevity -- Biophysics theory
Wikipedia - Religious interpretations of the Big Bang theory
Wikipedia - Renewal in ViM-aM-;M-^Gt Nam: Theory and Reality -- 2015 book written by Vietnamese Communist Party general secretary NguyM-aM-;M-^En Phu TrM-aM-;M-^Mng
Wikipedia - Renewal theory -- branch of probability theory
Wikipedia - Representational theory of mind
Wikipedia - Representation (group theory)
Wikipedia - Representation theory -- Branch of mathematics that studies abstract algebraic structures
Wikipedia - Reptilian conspiracy theory
Wikipedia - Resistance theory in the Early Modern period
Wikipedia - Reversal theory
Wikipedia - Rev Theory -- American hard rock band
Wikipedia - Rhetorical structure theory
Wikipedia - Rietdijk-Putnam argument -- Philosophical argument based on the theory of relativity
Wikipedia - Rights of nature -- Legal theory
Wikipedia - Rights -- Fundamental legal, social, or ethical principles of freedom or entitlement according to some legal system, social convention, or ethical theory
Wikipedia - Ring theory -- Branch of algebra
Wikipedia - R K selection theory
Wikipedia - R/K selection theory
Wikipedia - RNA-based evolution -- A theory that RNA plays an independent role in determining phenotype
Wikipedia - Role-playing game theory
Wikipedia - Role theory
Wikipedia - Rook and pawn versus rook endgame -- Chess endgame theory
Wikipedia - RP (complexity) -- Randomized polynomial time class of computational complexity theory
Wikipedia - SARS conspiracy theory -- 2003 conspiracy theory regarding the SARS virus
Wikipedia - Sarvodaya -- Essay by M. K. Gandhi on his economic theory
Wikipedia - Satisfaction theory of atonement -- Catholic theology which holds the Jesus Christ redeemed humanity through making satisfaction for humankind's disobedience through his own supererogatory obedience
Wikipedia - Scalar field theory
Wikipedia - Scattering theory -- Method for studying scattering of waves and particles
Wikipedia - Scharnhorst effect -- Hypothesized phenomenon in quantum field theory
Wikipedia - Scheduling theory
Wikipedia - Scherzer's theorem -- Theory of aberrations for electronic lenses
Wikipedia - Schnirelmann density -- In additive number theory, a way to measure how dense a sequence of numbers is
Wikipedia - Schrieffer-Wolff transformation -- In physics, an operator version of second-order perturbation theory
Wikipedia - Scientific evidence -- Evidence that either supports or counters a scientific theory
Wikipedia - Scientific management -- Theory of management
Wikipedia - Scientific socialism -- Social-political-economic theory
Wikipedia - Scientific theory -- Explanation of some aspect of the natural world which can be tested and verified
Wikipedia - Search and matching theory
Wikipedia - Seduction theory
Wikipedia - Segal's conjecture -- A theorem in homotopy theory
Wikipedia - Segmented discourse representation theory
Wikipedia - Selective exposure theory -- Theory in psychology referring to the tendency to favor information which reinforces pre-existing views
Wikipedia - Self-categorization theory -- Theory in social psychology
Wikipedia - Self-Determination Theory
Wikipedia - Self-determination theory
Wikipedia - Self-discrepancy theory
Wikipedia - Self perception theory
Wikipedia - Self-perception theory
Wikipedia - Self-regulation theory
Wikipedia - Self-verification theory
Wikipedia - Semantic bootstrapping -- Theory about how children learn language
Wikipedia - Semantic theory of truth
Wikipedia - Semilinear response -- Extension of linear response theory in mesoscopic regimes
Wikipedia - Semiotic theory of Charles Sanders Peirce
Wikipedia - Set Theory: An Introduction to Independence Proofs
Wikipedia - Set theory (disambiguation)
Wikipedia - Set theory (music)
Wikipedia - Set theory -- Branch of mathematics that studies sets
Wikipedia - Shakespeare authorship question -- Fringe theory that Shakespeare's works were written by someone else
Wikipedia - Shakespeare Fellowship -- special-interest organisation dedicated to the Oxfordian theory of Shakespearean Authorship
Wikipedia - Shana Poplack -- American linguist living in Canada, variation theory specialist
Wikipedia - Shannon information theory
Wikipedia - Shapley value -- Concept in game theory
Wikipedia - Sheepskin effect -- Applied economics theory
Wikipedia - Shifting balance theory -- A theory suggesting that adaptive evolution may proceed most quickly when subpopulations have restricted gene flow
Wikipedia - Sieve theory
Wikipedia - Sigma model -- Field theory of a point particle confined to move on a fixed manifold
Wikipedia - Signal detection theory
Wikipedia - Signal-detection theory
Wikipedia - Signal (information theory)
Wikipedia - Signalling theory -- Theory of animal signalling for evolutionary advantage
Wikipedia - Significant form -- Art theory developed by Clive Bell
Wikipedia - Simons Institute for the Theory of Computing
Wikipedia - Simple view of reading -- Scientific theory of Reading Comprehension
Wikipedia - Simplicity theory
Wikipedia - Sims conjecture -- Conjecture in group theory
Wikipedia - Simulation Theory (album) -- Muse album
Wikipedia - Simulation theory of empathy
Wikipedia - Single-bullet theory -- Theory that President Kennedy and Governor Connally were both hit by same bullet in 1963 shooting
Wikipedia - Singular cardinals hypothesis -- set theory concept
Wikipedia - Situation theory
Wikipedia - Six-factor Model of Psychological Well-being -- Psychological theory
Wikipedia - Sketch for a Theory of the Emotions -- 1939 book by Jean-Paul Sartre
Wikipedia - Skopos theory
Wikipedia - Sliding filament theory -- Explanation of muscle contraction
Wikipedia - Sliding mode control -- Method in nonlinear control theory
Wikipedia - Smiley face murder theory -- Alleged serial killings
Wikipedia - Smith graph -- Type of graph in graph theory
Wikipedia - Snaith's theorem -- Theorem in algebraic topology about the complex K-theory spectrum
Wikipedia - Snake detection theory -- Evolutionary hypothesis regarding primate vision
Wikipedia - Social choice theory
Wikipedia - Social cognitive theory of morality
Wikipedia - Social cognitive theory
Wikipedia - Social comparison theory
Wikipedia - Social conflict theory
Wikipedia - Social constructionism -- Theory that shared understandings of the world create shared assumptions about reality
Wikipedia - Social constructivism (learning theory)
Wikipedia - Social construct theory of ADHD
Wikipedia - Social contract theory
Wikipedia - Social cycle theory
Wikipedia - Social development theory -- Development is a process of social change
Wikipedia - Social dominance theory
Wikipedia - Social ecology (theory)
Wikipedia - Social effects of evolutionary theory -- The effects on human societies of the scientific explanation of life's diversity
Wikipedia - Social exchange theory
Wikipedia - Social identity approach -- Research and theory pertaining to two intertwined, but distinct, social psychological theories.[
Wikipedia - Social identity theory -- Portion of an individual's self-concept
Wikipedia - Social impact theory
Wikipedia - Social information processing (theory)
Wikipedia - Social interactionist theory
Wikipedia - Socialism in one country -- Political theory by Joseph Stalin
Wikipedia - Social judgment theory -- Self-persuasion theory
Wikipedia - Social Learning Theory
Wikipedia - Social learning theory -- Theory of learning and behaviour
Wikipedia - Social marketing -- Use of marketing theory, skills and practices to achieve social change
Wikipedia - Social movement theory
Wikipedia - Social network analysis -- Analysis of social structures using network and graph theory
Wikipedia - Social network theory
Wikipedia - Social rights (social contract theory)
Wikipedia - Social theory
Wikipedia - Social threefolding -- Social theory
Wikipedia - Society for Music Theory
Wikipedia - Society of Mind theory
Wikipedia - Sociological theory
Wikipedia - Sociotechnical systems theory
Wikipedia - Soft Kitty -- A song popularized in the American sitcom, The Big Bang Theory.
Wikipedia - So Happy (song) -- 2008 single by Theory of a Deadman
Wikipedia - Soliton theory
Wikipedia - Solomonoff's theory of inductive inference
Wikipedia - Sommerfeld identity -- Result used in the theory of propagation of waves
Wikipedia - Sonderweg -- Historiographical theory arguing that Germany took a different path from aristocracy to democracy than other European nations
Wikipedia - Special relativity -- theory of interwoven space and time by Albert Einstein
Wikipedia - Special theory of relativity
Wikipedia - Spectacle (critical theory)
Wikipedia - Spectral graph theory
Wikipedia - Spectral theory of ordinary differential equations
Wikipedia - Spectral theory
Wikipedia - Speech act theory
Wikipedia - Sphinx water erosion hypothesis -- Fringe theory on the age of the Great Sphinx of Giza
Wikipedia - Spiral array model -- Mathematical model used in music theory
Wikipedia - Split link -- Concept in knot theory
Wikipedia - Spoon class theory
Wikipedia - Spoon theory -- Metaphor for the reduced amount of energy available for tasks due to ego depletion, fatigue, and other factors
Wikipedia - Spygate (conspiracy theory)
Wikipedia - SQ-universal group -- Type of countable group in group theory
Wikipedia - Stability (learning theory)
Wikipedia - Stability theory -- Part of mathematics that addresses the stability of solutions
Wikipedia - Stable matching theory -- Field of market economics
Wikipedia - Stage theory
Wikipedia - Standard Model -- Theory of particle physics
Wikipedia - Standpoint feminism -- social science theory
Wikipedia - Standpoint theory -- academic theory
Wikipedia - Statistical field theory
Wikipedia - Statistical learning theory
Wikipedia - Statistical theory
Wikipedia - Steady State theory
Wikipedia - Steady-state theory
Wikipedia - Steppingstone theory
Wikipedia - Sthayibhava -- Essential aesthetic element of Rasa theory in Sanskrit literature.
Wikipedia - Stimulus-response theory
Wikipedia - Stochastic portfolio theory -- A mathematical theory for analyzing stock market structure and portfolio behavior
Wikipedia - Strassmann's theorem -- A result in field theory about zeros of formal power series
Wikipedia - Strategic fair division -- Game theory problem
Wikipedia - Strategy (game theory)
Wikipedia - Strauss-Howe generational theory -- Theory regarding recurring generational cycles in American history.
Wikipedia - Strawman theory -- Strawman theory (also called the Strawman illusion) is a pseudolegal theory prevalent in various movements
Wikipedia - String theory landscape
Wikipedia - String Theory
Wikipedia - String theory -- Theoretical framework in physics
Wikipedia - Structural complexity theory
Wikipedia - Structural-demographic theory -- Theoretical framework in sociology
Wikipedia - Structural information theory
Wikipedia - Structuralism -- Theory that elements of human culture must be understood in terms of their relationship to a larger, overarching system or structure
Wikipedia - Structuralist film theory
Wikipedia - Structural proof theory
Wikipedia - Structural ritualization theory
Wikipedia - Structural theory
Wikipedia - Structuration theory
Wikipedia - Structure-mapping theory
Wikipedia - Structure (mathematical logic) -- Mapping of mathematical formulas to a particular meaning, in universal algebra and in model theory
Wikipedia - Studies in the Labour Theory of Value -- 1956 book by Ronald L. Meek
Wikipedia - Subclass (set theory)
Wikipedia - Subdivision (graph theory)
Wikipedia - Subjective theory of value
Wikipedia - Substance theory -- Basic ontological concept
Wikipedia - Substitutionism -- Term in Marxist theory
Wikipedia - Summability theory
Wikipedia - Sun Language Theory -- Turkish nationalist pseudoscientific theory
Wikipedia - Superfluid vacuum theory
Wikipedia - Supersingular isogeny graph -- Class of expander graphs arising in computational number theory
Wikipedia - Supersingular prime (algebraic number theory)
Wikipedia - Supersingular prime (moonshine theory)
Wikipedia - Superstring theory -- Theory of strings with supersymmetry
Wikipedia - Supposition theory
Wikipedia - Surgery theory
Wikipedia - Switching circuit theory
Wikipedia - Switching theory
Wikipedia - Symbolic convergence theory -- Communication theory
Wikipedia - Symbolic interactionism -- A sociological theory focused on cultural symbols exchanged during interpersonal interactions
Wikipedia - Symposium on Switching and Automata Theory
Wikipedia - Symposium on Switching Circuit Theory and Logical Design
Wikipedia - Symposium on Theory of Computing
Wikipedia - Systems theory in anthropology
Wikipedia - Systems theory in archaeology -- Application of systems theory and systems thinking in archaeology
Wikipedia - Systems theory in political science
Wikipedia - Systems Theory
Wikipedia - Systems theory -- Interdisciplinary study of systems
Wikipedia - System theory
Wikipedia - Tabula rasa -- Latin phrase; philosophical theory of mind
Wikipedia - Tangle theory
Wikipedia - Technological convergence -- Theory that unrelated technologies become integrated over time
Wikipedia - Technological theory of social production
Wikipedia - Ted Cruz-Zodiac Killer meme -- Mock conspiracy theory
Wikipedia - Telomeres in the cell cycle -- Biological theory of cellular aging
Wikipedia - Template talk:Attachment theory
Wikipedia - Template talk:Chaos theory
Wikipedia - Template talk:Comp-sci-theory-stub
Wikipedia - Template talk:Control theory
Wikipedia - Template talk:Critical theory
Wikipedia - Template talk:Feminist theory
Wikipedia - Template talk:Game theory
Wikipedia - Template talk:Information theory
Wikipedia - Template talk:John von Neumann Theory Prize recipients
Wikipedia - Template talk:Music theory
Wikipedia - Template talk:Number theory
Wikipedia - Template talk:Numtheory-stub
Wikipedia - Template talk:Queueing theory
Wikipedia - Template talk:Set theory
Wikipedia - Tensor network theory -- Theory of brain function
Wikipedia - Terministic screen -- A term in the theory and criticism of rhetoric
Wikipedia - Terror Management Theory
Wikipedia - Terror management theory -- Social and evolutionary psychology theory
Wikipedia - Terzaghi's principle -- Theory of soil consolidation and effective stress
Wikipedia - Text and conversation theory
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 - The Big Bang Theory (season 11)
Wikipedia - The Big Bang Theory (season 12) -- final season of television series
Wikipedia - The Big Bang Theory -- American television sitcom
Wikipedia - The Discovery of Grounded Theory -- 1967 academic text on sociology
Wikipedia - The Ego in Freud's Theory and in the Technique of Psychoanalysis
Wikipedia - The Einstein Theory of Relativity -- 1923 film
Wikipedia - The Fourth Political Theory -- 2009 non-fiction book by Aleksandr Dugin
Wikipedia - The General Theory of Employment, Interest and Money
Wikipedia - The Genetical Theory of Natural Selection
Wikipedia - The Information: A History, a Theory, a Flood -- 2011 book by James Gleick
Wikipedia - The Knot Atlas -- Encyclopedic website dedicated to knot theory
Wikipedia - The Logical Structure of Linguistic Theory -- Book by Noam Chomsky
Wikipedia - The Mathematical Coloring Book -- Book on graph coloring and Ramsey theory
Wikipedia - The medium is the message -- Communication theory phrase
Wikipedia - The Missionary Position: Mother Teresa in Theory and Practice -- Book by Christopher Hitchens
Wikipedia - Theory and Construction of a Rational Heat Motor -- 1894 essay by German engineer Rudolf Diesel
Wikipedia - Theory and History
Wikipedia - Theory and Psychology
Wikipedia - Theory choice
Wikipedia - Theory (clothing retailer) -- New York-based contemporary fashion label
Wikipedia - Theory, Culture > Society
Wikipedia - Theory ladenness
Wikipedia - Theory-ladenness
Wikipedia - Theory-laden
Wikipedia - Theory (mathematical logic)
Wikipedia - Theory of a Deadman -- Canadian rock band
Wikipedia - Theory of algorithms
Wikipedia - Theory of Art
Wikipedia - Theory of art
Wikipedia - Theory of Basic Human Values -- theory of the basis of human cultural values
Wikipedia - Theory of change
Wikipedia - Theory of Cognitive development
Wikipedia - Theory of cognitive development
Wikipedia - Theory of Colors
Wikipedia - Theory of Colours -- 1810 book by Johann Wolfgang von Goethe
Wikipedia - Theory of computation -- Academic subfield of computer science
Wikipedia - Theory of Computing (journal)
Wikipedia - Theory of Computing Systems
Wikipedia - Theory of conjoint measurement -- A general, formal theory of continuous quantity
Wikipedia - Theory of Constraints
Wikipedia - Theory of constraints
Wikipedia - Theory of constructed emotion
Wikipedia - Theory of Deadly Initials
Wikipedia - Theory of descriptions
Wikipedia - Theory of equations -- Study of polynomial equations
Wikipedia - Theory of everything (philosophy)
Wikipedia - Theory of everything -- Hypothetical single, all-encompassing, coherent theoretical framework of physics
Wikipedia - Theory of evolution
Wikipedia - Theory of Forms
Wikipedia - Theory of forms -- Philosophical theory attributed to Plato
Wikipedia - Theory of Games and Economic Behavior
Wikipedia - Theory of generations
Wikipedia - Theory of humor
Wikipedia - Theory of impetus
Wikipedia - Theory of Inventive Problem Solving
Wikipedia - Theory of justification
Wikipedia - Theory of Kashmiri descent from lost tribes of Israel -- Theory that the Kashmiri people of India and Pakistan originally descended from the Ten Lost Tribes
Wikipedia - Theory of knowledge (disambiguation)
Wikipedia - Theory of knowledge
Wikipedia - Theory of language -- Study of the foundations of linguistics
Wikipedia - Theory of Love (TV series) -- 2019 Thai television series
Wikipedia - Theory of mind in animals
Wikipedia - Theory of Mind
Wikipedia - Theory of mind -- Ability to attribute mental states to oneself and others
Wikipedia - Theory of Motivated Information Management -- Social-psychological framework
Wikipedia - Theory of multiple intelligences -- Theory of intelligence proposed by Howard Gardner
Wikipedia - Theory of Obligationes
Wikipedia - Theory of operation -- Working device/system description
Wikipedia - Theory of painting
Wikipedia - Theory of Phoenician discovery of the Americas -- Archaeological theory
Wikipedia - Theory of planned behavior -- theory that links behavior
Wikipedia - Theory of reasoned action
Wikipedia - Theory of reference
Wikipedia - Theory of relativity -- Telecommunications device
Wikipedia - Theory of the Earth -- Book by James Hutton
Wikipedia - Theory of the firm
Wikipedia - Theory of the forms
Wikipedia - Theory of the sun and the moon
Wikipedia - Theory of tides -- science of interpretation and prediction of deformations of astronomical bodies and their atmospheres and oceans under the gravitational loading of other astronomical bodies
Wikipedia - Theory of two-level planning
Wikipedia - Theory of vision
Wikipedia - Theory (poem) -- Poem by Wallace Stevens
Wikipedia - Theory > Psychology
Wikipedia - Theory-theory
Wikipedia - Theory -- Supposition or system of ideas intended to explain something
Wikipedia - The Physical Principles of the Quantum Theory -- Book by Werner Heisenberg
Wikipedia - The Poverty of Theory
Wikipedia - The Practice and Theory of Individual Psychology
Wikipedia - The Rhetorical Presidency -- Political communication theory
Wikipedia - The Tenure of Kings and Magistrates -- Book on constitutional theory by John Milton
Wikipedia - The Theory and Practice of Oligarchical Collectivism -- Fictional book in George Orwell's novel Nineteen Eighty-Four
Wikipedia - The Theory of Capitalist Development -- 1942 book by Paul Sweezy
Wikipedia - The Theory of Communicative Action -- 1981 book by Jurgen Habermas
Wikipedia - The Theory of Everything (2006 film) -- 2006 American drama film
Wikipedia - The Theory of Everything (2014 film) -- 2014 film
Wikipedia - The Theory of Good and Evil -- 1907 book by Hastings Rashdall
Wikipedia - The Theory of Moral Sentiments
Wikipedia - The Theory of the Leisure Class -- book by Thorstein Veblen
Wikipedia - The Unanswered Question (lecture series) -- Lectures series on music and theory given by Leonard Bernstein
Wikipedia - Thing theory
Wikipedia - Thinking Processes (Theory of Constraints)
Wikipedia - Thought experiment -- Considering hypothesis, theory, or principle for the purpose of thinking through its consequences
Wikipedia - Three-component theory of stratification
Wikipedia - Three Essays on the Theory of Sexuality
Wikipedia - Three Stratum Theory
Wikipedia - Three stratum theory
Wikipedia - Three-stratum theory
Wikipedia - Tiger Theory -- 2016 film
Wikipedia - Tightness of measures -- Concept in measure theory
Wikipedia - Time dilation -- Measured time difference as explained by relativity theory
Wikipedia - Timeline of information theory
Wikipedia - Timeline of the evolutionary history of life -- Current scientific theory outlining the major events during the development of life
Wikipedia - Title-transfer theory of contract
Wikipedia - TM-EM-^Mru Takemitsu -- Japanese composer and writer on aesthetics and music theory
Wikipedia - Toba catastrophe theory -- Supereruption 75,000 years ago that may have caused a global volcanic winter
Wikipedia - Tom Clancy's Splinter Cell: Chaos Theory -- 2005 stealth video game
Wikipedia - Toothpaste tube theory
Wikipedia - Topological graph theory
Wikipedia - Topological quantum field theory
Wikipedia - Topological string theory
Wikipedia - Topos theory
Wikipedia - Tournament (graph theory)
Wikipedia - Toward a Feminist Theory of the State -- 1989 book by Catharine MacKinnon
Wikipedia - Trace theory
Wikipedia - Traditional sub-Saharan African harmony -- Music theory of harmony
Wikipedia - Trait activation theory
Wikipedia - Trait theory -- Approach to the study of human personality
Wikipedia - Transcendental number theory
Wikipedia - Trans-cultural diffusion -- Archaeological theory
Wikipedia - Transformation theory (quantum mechanics)
Wikipedia - Translation theory
Wikipedia - Tree (automata theory)
Wikipedia - Tree (graph theory)
Wikipedia - Tree model -- Theory in linguistics
Wikipedia - Triangular theory of love
Wikipedia - Triarchic theory of intelligence -- Theory of human intelligence formulated by Robert Sternberg
Wikipedia - Trickle-down economics -- Economic theory
Wikipedia - Trickle-up effect (fashion) -- Fashion theory
Wikipedia - Tricolorability -- Knot theory property
Wikipedia - Triune ethics Meta-theory
Wikipedia - Triune ethics theory -- Metatheory in moral psychology
Wikipedia - True-believer syndrome -- Continued belief in a debunked theory
Wikipedia - Truthmaker theory
Wikipedia - Truth theory
Wikipedia - T-theory -- Branch of graph theory
Wikipedia - Turan-Kubilius inequality -- Theorem in probabilistic number theory on additive complex-valued arithmetic functions
Wikipedia - Turing reduction -- Concept in computability theory
Wikipedia - Tushar Raheja -- Storyteller, queueing theory researcher, novelist, short film maker
Wikipedia - Twistor string theory
Wikipedia - Twistor theory
Wikipedia - Two factor theory of emotion
Wikipedia - Two-factor theory of emotion
Wikipedia - Two-factor theory -- Psychological theory of motivation
Wikipedia - Two layer hypothesis -- Archaeological theory suggesting that human occupation of mainland Southeast Asia occurred over two distinct periods by two separate racial groups
Wikipedia - Two-nation theory (Pakistan)
Wikipedia - Two-nation theory -- Political ideology that, in the Indian subcontinent, Hindus and Muslims are separate nations
Wikipedia - Type A and Type B personality theory -- Hypothesized duality of personality types
Wikipedia - Type-identity theory
Wikipedia - Type (model theory)
Wikipedia - Type theory -- Concept in mathematical logic
Wikipedia - Type theory with records
Wikipedia - Typographical Number Theory -- Axiomatic system
Wikipedia - Typology (theology) -- Doctrine or theory concerning the relationship of the Old Testament to the New Testament
Wikipedia - UFO conspiracy theory -- conspiracy theory relating to extraterrestrial creatures or aliens
Wikipedia - Unconscious thought theory
Wikipedia - Unified field theory
Wikipedia - Unified theory of acceptance and use of technology
Wikipedia - Unified Theory of Cognition
Wikipedia - Unified theory of cognition
Wikipedia - Union (set theory)
Wikipedia - Unitary executive theory -- Interpretation of the US Constitution regarding Presidential power.
Wikipedia - Universal Darwinism -- An attempt to expand the application of Darwinian evolutionary theory to other fields
Wikipedia - Universal grammar -- Theory in linguistics, usually credited to Noam Chomsky, proposing that the ability to learn grammar is hard-wired into the brain
Wikipedia - Universal Natural History and Theory of the Heavens
Wikipedia - Unparticle physics -- A speculative theory that conjectures a form of matter that cannot be explained in terms of particles
Wikipedia - Urban theory
Wikipedia - Urelement -- Concept in set theory
Wikipedia - Uses and gratifications theory
Wikipedia - Use theory of meaning
Wikipedia - Utilitarianism -- Ethical theory promoting actions that maximize aggregate well-being
Wikipedia - Utility -- Concept in economics and game theory
Wikipedia - Utopian socialism -- Political theory concerned with imagined socialist societies
Wikipedia - Value theory
Wikipedia - Variable speed of light -- Non-mainstream theory
Wikipedia - Vaughan's identity -- Identity that estimates sums in analytic number theory involving the von Mangoldt function
Wikipedia - VC theory
Wikipedia - Verifiability theory of meaning
Wikipedia - Verification theory
Wikipedia - Vertex (graph theory)
Wikipedia - Viable system theory
Wikipedia - Vine-Matthews-Morley hypothesis -- The first key scientific test of the seafloor spreading theory of continental drift and plate tectonics.
Wikipedia - Virtue theory
Wikipedia - Viscoplasticity -- Theory in continuum mechanics
Wikipedia - Visual indexing theory
Wikipedia - Von Neumann universe -- set theory concept
Wikipedia - Vortex theory of the atom -- Incorrect but seminal physical theory
Wikipedia - Voting theory
Wikipedia - VSEPR theory -- Theoretical model used in chemistry
Wikipedia - Wave theory of light
Wikipedia - Westminster Stone theory -- Belief that the stone under the Coronation Chair is not the true Stone of Destiny
Wikipedia - Wheeler-DeWitt equation -- A field equation, part of a theory that attempts to combine quantum mechanics and general relativity
Wikipedia - White genocide conspiracy theory
Wikipedia - Whitehead's theory of gravitation
Wikipedia - Whiteness theory -- Sociological theory
Wikipedia - Wholeness axiom -- Axiom of set theory
Wikipedia - Wikipedia:WikiProject Game theory -- Subject-area collaboration
Wikipedia - Wikipedia:WikiProject Military history/Military science, technology, and theory task force -- Sub-project of WikiProject Military history
Wikipedia - Williams number -- class of numbers in number theory
Wikipedia - Wine/water paradox -- probability theory paradox
Wikipedia - Wiseman hypothesis -- Theory of Genesis authorship
Wikipedia - Witt's theorem -- Basic result in the algebraic theory of quadratic forms, on extending isometries
Wikipedia - Wonderful life theory -- Biological theory postulating that history of life is shaped by extinction followed by diversification within a few remaining stocks
Wikipedia - World-systems theory
Wikipedia - X-bar theory
Wikipedia - Yes Theory -- YouTube channel
Wikipedia - Zassenhaus lemma -- Technical lemma in group theory
Wikipedia - Zermelo-Fraenkel set theory -- Standard system of axiomatic set theory
Wikipedia - Zermelo set theory
Wikipedia - Zermelo's theorem (game theory) -- In board games that cannot end in a draw, one of the two players has a winning strategy
Wikipedia - Zero sharp -- Concept in set theory
Wikipedia - Zionist Occupation Government conspiracy theory -- Antisemitic conspiracy theory
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Kheper - ArthurMYoung -- 33
Kheper - Theory_of_Process index -- 27
Kheper - Reflexive -- 39
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Integral World - Individual and Social in the Integral Theory of Ken Wilber, Sergey Badaev
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Integral World - Is the Universe Really Made of Tiny Rubber Bands?, A Kid's Exploration of String Theory, Shaun Diem-Lane
Integral World - Plato's Camera: Paul Churchland's Neural Theory of Ideal Forms, Andrea Diem-Lane
Integral World - Novelistic Truth, Comparing Ken Wilber's Eros Theory with Dan Brown's Latest Fictional Narrative, "Origin", Andrea Diem-Lane
Integral World - Ten Annotated Books on Evolution Theory, Darwin's DNA Part III: Recommended Readings, Andrea Diem-Lane
Integral World - Recommended Readings on Quantum Theory, Andrea Diem-Lane
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Integral World - Integral Dynamics, A new integration of Wilber's Integral Theory and Spiral Dynamics, Harry Donkers
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Integral World - Circular-Axial Representation of Human Evolution and Development in the Integral Theory, Educational Implications, Josep Gallifa
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Integral World - Teleological Perspectives and the Pre/Trans Fallacy of Integral Theory, William Harryman
Integral World - Ken Wilber's AQAL Metatheory: An Overview, Paul Helfrich
Integral World - Response to Ken Wilber's Integral Theory of Consciousness, by Garry Jacobs
Integral World - A Call for Papers for The First Integral Theory Conference
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Integral World - Phenomenology and Integral Theory, Wendelin Kuepers
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Integral World - Information Field Theory, David Lane
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Integral World - The Infinite Regress, Why Karma Theory is Nonsense, David Lane
Integral World - The Theory of Meaning Equivalence, David Lane
Integral World - Quantum Theory and the Transcendent, David Lane
Integral World - Is Frank Visser 'Orange'?, An Interview with Frank Visser on Ken Wilber, Integral Theory and Science, David Long
Integral World - Two Roads Diverging: Integral Theory and Contemporary Science, Tomislav Markus
Integral World - Twilight in the Integral World: Integral Theory and the Desintegration of Industrial Civilization, Tomislav Markus
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Integral World - Consideration on the Upper-left Quadrant of Wilber's Four Quadrants Theory, The Thoughts of David J. Chalmers, Ludwig Wittgenstein, Ken Wilber, Mitsuru Masuda
Integral World - Views from Flatland: What is a Theory?, B. May
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Integral World - Integral Theory and the Big History Approach, A Comparative Introduction, Frank Visser
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Integral World - Only a Theory or The Only Theory?, Controversies around the Theory of Evolution, Frank Visser
Integral World - Integral Theory and Cosmic Evolution, A Naturalistic Approach, Frank Visser
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subject class:Integral Theory
Considering Otto Scharmers Axial Shift Political Theory
What Jordan Peterson (and His Fans and Foes) Can Learn from Integral Theory
For the Love of Chaos: What Does Complexity Theory Have to Do with Intimacy and Healing?
The Roots of Integral Theory
Wicked and Wise: Climate Change, Democracy, and Integral Theory
selforum - theory and praxis
selforum - game gene theory
selforum - string theory is no theory at all
selforum - theory of emanation
selforum - string theory and post modernism
selforum - sri aurobindos theory of history and
selforum - habermas theory of communicative action
selforum - truth with internalist theory of error
selforum - sri aurobindos theory doesnt tend
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https://thoughtsandvisions-searle88.blogspot.com/2014/09/radical-new-theory-could-kill.html
https://thoughtsandvisions-searle88.blogspot.com/2015/06/the-five-self-theory-and-koshas.html
https://thoughtsandvisions-searle88.blogspot.com/2015/08/empirical-theory-of-perception.html
https://thoughtsandvisions-searle88.blogspot.com/2015/10/pattern-theory.html
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https://esotericotherworlds.blogspot.com/2012/11/the-kabbalistic-theory-of-emanation-of.html
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https://esotericotherworlds.blogspot.com/2013/01/microvita-theory.html
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https://esotericotherworlds.blogspot.com/2013/06/parapsychology-needs-good-theory.html
https://esotericotherworlds.blogspot.com/2019/09/integral-theory.html
https://esotericotherworlds.blogspot.com/2019/09/the-aqal-cube-meta-theory-of-integral.html
https://esotericotherworlds.blogspot.com/2019/09/why-integral-theory-is-not-theory-of.html
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Around the World With Willy Fog (1983 - 1988) - Willy Fog (a member of the London Reform Club) is challenged to prove his theory that it is possible to travel the world in eighty days. The origin coutry is actually Spain.
The Big Bang Theory (2007 - 2019) - The Big Bang Theory is an American sitcom created by Chuck Lorre and Bill Prady. It premiered on CBS on September 24, 2007. The show is centered on five characters: roommates Leonard Hofstadter and Sheldon Cooper, two physicists who work at the California Institute of Technology; Penny, a blonde wai...
Welcome to the N.H.K. (2006 - 2006) - Twenty-two-year-old college dropout Tatsuhiro Satou has been a hikikomori for almost four years now. In his isolation, he has come to believe in many obscure conspiracy theories, but there is one in particular which he holds unshakable faith in: the theory that the evil conspirator behind his shut-i...
Young Sheldon (2017 - Current) - (stylized as young Sheldon) is an American comedy television series on CBS created by Chuck Lorre and Steven Molaro. The series is a spin-off prequel to The Big Bang Theory and begins with the character Sheldon Cooper at the age of nine, living with his family in East Texas and going to high school....
2012(2009) - Jackson Curtis is a science-fiction writer that works as a part-time limousine driver for a Russian billionaire. A friend of his explains the theory of polar shift, which is due to occur, and the resulting cataclysm it will cause. They find out about a project to build arks so that the humans have a...
Conspiracy Theory(1997) - Jerry Fletcher (Mel Gibson) is a taxi driver who thinks that the world is filled with lies...That nothing is what it seems. He publishes these thoughts in a newsletter he sends out once in a while. After being tortured with his eyes typed open with flashing strobe lights, and a giant shot put in his...
The Satan Bug(1965) - A germ warfare lab has had an accident. The first theory is that one of the nasty germs has gotten free and killed several scientists. The big fear is that a more virulent strain, named The Satan Bug because all life can be killed off by it should it escape, may have been stolen.
Unbreakable(2000) - David Dunn Is Not Only The Sole Survivor Of A Horrific Train Crash But When Elijah Price Approaches David Dunn With A Seemingly Far Fetched Theory Behind It All.
Strangers On A Train(1951) - A psychotic socialite confronts a pro tennis star with a theory on how two complete strangers can get away with murder...a theory that he plans to implement.
Konga(1961) - Dr.Decker comes back from Africa after a year, presumed dead. During that year, he came across a way of growing plants and animals to an enormous size. He brings back a baby chimpanzee to test out his theory. As he has many enemies at home, he decides to use his chimp, 'Konga' to 'get rid of them'....
Anonymous (2011) ::: 6.9/10 -- PG-13 | 2h 10min | Drama, Thriller | 4 November 2011 (Canada) -- The theory that it was in fact Edward De Vere, Earl of Oxford, who penned Shakespeare's plays. Set against the backdrop of the succession of Queen Elizabeth I and the Essex rebellion against her. Director: Roland Emmerich Writer:
Chaos Theory (2008) ::: 6.6/10 -- PG-13 | 1h 27min | Comedy, Drama, Romance | 16 October 2008 (Russia) -- The story of an obsessively organized efficiency expert whose life unravels in unexpected ways when fate forces him to explore the serendipitous nature of love and forgiveness. Director: Marcos Siega Writer:
Conspiracy Theory (1997) ::: 6.7/10 -- R | 2h 15min | Action, Mystery, Thriller | 8 August 1997 (USA) -- A taxi driver with a penchant for conspiracy theories becomes a target after one of these theories turns out to be true. Unfortunately, to save himself, he has to figure out which theory it is. Director: Richard Donner Writer:
Einstein and Eddington (2008) ::: 7.3/10 -- TV-PG | 1h 34min | Biography, Drama, History | TV Movie 23 November -- Einstein and Eddington Poster Drama about the development of Albert Einstein's theory of general relativity, and Einstein's relationship with British scientist Sir Arthur Eddington, the first physicist to experimentally prove his ideas. Director: Philip Martin Writer: Peter Moffat
Happenstance (2000) ::: 6.8/10 -- Le battement d'ailes du papillon (original title) -- Happenstance Poster How, thanks to what's known as the "Butterfly theory" (a random series of unlinked events), can a young woman and a young man meet ? Director: Laurent Firode Writer: Laurent Firode Stars:
Strangers on a Train (1951) ::: 7.9/10 -- PG | 1h 41min | Crime, Film-Noir, Thriller | 30 June 1951 (USA) -- A psychopath forces a tennis star to comply with his theory that two strangers can get away with murder. Director: Alfred Hitchcock Writers: Raymond Chandler (screen play), Czenzi Ormonde (screen play) | 2 more
The Big Bang Theory ::: TV-PG | 22min | Comedy, Romance | TV Series (20072019) -- A woman who moves into an apartment across the hall from two brilliant but socially awkward physicists shows them how little they know about life outside of the laboratory. Creators:
The Theory of Everything (2014) ::: 7.7/10 -- PG-13 | 2h 3min | Biography, Drama, Romance | 26 November 2014 (USA) -- A look at the relationship between the famous physicist Stephen Hawking and his wife. Director: James Marsh Writers: Anthony McCarten (screenplay), Jane Hawking (book)
WR: Mysteries of the Organism (1971) ::: 6.9/10 -- W.R. - Misterije organizma (original title) -- (Yugoslavia) WR: Mysteries of the Organism Poster A homage to the work of psychologist Wilhelm Reich, matched with a story about a Yugoslavian girl's affair with a Russian skater. Sexual repression, social systems and the orgone theory are explored. Director: Dusan Makavejev Writer: Dusan Makavejev
Young Sheldon ::: TV-PG | 30min | Comedy | TV Series (2017 ) -- Meet a child genius named Sheldon Cooper; (already seen as an adult in The Big Bang Theory (2007)) and his family. Some unique challenges face Sheldon who seems socially impaired. Creators:
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Gleipnir -- -- Pine Jam -- 13 eps -- Manga -- Action Mystery Supernatural Ecchi Seinen -- Gleipnir Gleipnir -- Shuuichi Kagaya is what one would consider an average high school student, but sometimes, he turns into a monster. He doesn't know how or why he got his abilities, only that he would prefer no one knows about them. One night, he finds a building ablaze with a girl trapped inside. Deciding to save her, he transforms and carries her to safety, but accidentally drops his phone. -- -- The next day, the girl he saved—Claire Aoki—finds him and confronts him about his monster identity. She even goes so far as to push him off the school roof to prove her theory after Shuuichi denies her allegations. Desperate to save himself, he transforms, and Claire snaps a picture in order to blackmail him into telling her everything he knows about monsters, which, ironically, isn't much. -- -- As it turns out, Claire has a secret of her own: she has been searching for her sister, who also became a monster. She enlists Shuuichi's help to track her down, but they aren't the only ones searching for answers. -- -- -- Licensor: -- Funimation -- 299,638 7.01
Initial D Fourth Stage -- -- A.C.G.T. -- 24 eps -- Manga -- Action Cars Sports Drama Seinen -- Initial D Fourth Stage Initial D Fourth Stage -- Takumi Fujiwara finally joins Ryousuke and Keisuke Takahashi to create "Project D." Their goal is twofold: Ryousuke wants to develop his "High-Speed Street Racing Theory," while Keisuke and Takumi aim at improving their driving skills by facing powerful opponents on dangerous roads. The idea of Project D is to challenge street racing teams from other prefectures to improve both their uphill and downhill records. In order to attract the attention of the best racing teams, Ryousuke creates a dedicated website to announce the future battles of Project D and post the team's results. -- -- The fourth season of Initial D details the hardships and successes of the members of Project D as they try to become the best street racing team outside of Gunma Prefecture. -- -- -- Licensor: -- Funimation -- TV - Apr 17, 2004 -- 123,589 8.14
NHK ni Youkoso! -- -- Gonzo -- 24 eps -- Novel -- Comedy Psychological Drama Romance -- NHK ni Youkoso! NHK ni Youkoso! -- Twenty-two-year-old college dropout Tatsuhiro Satou has been a hikikomori for almost four years now. In his isolation, he has come to believe in many obscure conspiracy theories, but there is one in particular which he holds unshakable faith in: the theory that the evil conspirator behind his shut-in NEET (Not in Employment, Education or Training) status is the Nihon Hikikomori Kyokai (NHK)—an evil and secret organization dedicated to fostering the spread of hikikomori culture. -- -- NHK ni Youkoso! is a psychological dramedy that follows Tatsuhiro as he strives to escape from the NHK's wicked machinations and the disease of self-wrought isolation, while struggling to even just leave his apartment and find a job. His unexpected encounter with the mysterious Misaki Nakahara might signal a reversal of fortune for Tatsuhiro, but with this meeting comes the inevitable cost of having to face his greatest fear—society. -- -- -- Licensor: -- ADV Films, Funimation -- TV - Jul 10, 2006 -- 566,802 8.33
Rikei ga Koi ni Ochita no de Shoumei shitemita. -- -- Zero-G -- 12 eps -- Web manga -- Comedy Romance -- Rikei ga Koi ni Ochita no de Shoumei shitemita. Rikei ga Koi ni Ochita no de Shoumei shitemita. -- It is widely believed that science can provide rational explanations for the countless phenomena of our universe. However, there are many aspects of our existence that science has not yet found a solution to and cannot decipher with numbers. The most notorious of these is the concept of love. While it may seem impossible to apply scientific theory to such an intricate and complex emotion, a daring pair of quick-witted Saitama University scientists aim to take on the challenge. -- -- One day the bold and beautiful Ayame Himuro outwardly declares that she is in love with Shinya Yukimura, her fellow logical and level-headed scientist. Acknowledging his own lack of experience with romance, Yukimura questions what factors constitute love in the first place and whether he is in love with Himuro or not. Both clueless in the dealings of love, the pair begin to conduct detailed experiments on one another to test the human characteristics that indicate love and discern whether they demonstrate these traits towards each other. -- -- As Himuro and Yukimura begin their intimate analysis, can the two scientists successfully apply scientific theory, with the help of their friends, to quantify the feelings they express for one another? -- -- ONA - Jan 11, 2020 -- 185,005 7.35
Ryuuseiki Gakusaver -- -- Production I.G -- 6 eps -- Original -- Action Sci-Fi Space Comedy Parody Mecha School -- Ryuuseiki Gakusaver Ryuuseiki Gakusaver -- A gigantic meteorite landed on earth a few years back. A mysterious capsule believed to have belonged to the aliens was discovered. Called the "black box," an international organization called "Project BB" was created to research it. -- -- Eight boys, including Manabu Yoshimura, attend International Academy, a school located near Project BB headquarters. They are enticed by their teacher Toukichi Hashiba's promise of "I'll give you class credit," and end up getting involved in his experiment. The experiment was to enter the eight empty chambers of meteorite. According to Hashiba's theory, the meteorite should strongly respond to strong human thoughts. He tells them to have a clear image of a great looking gigantic robot; if they do, something should happen... -- -- Then, a big spaceship appears in the sky and an alien calling himself Wercury appears in a 3-D image. He tells them he is from the Star of Prokimasi and that he has come to collect the meteorite of the Choshin people. If they do not hand it over, he will challenge the earth beings to a battle. Manabu and his friends are confused by the unexpected turn of events but the meteorite responds to the thoughts of the group and suddenly starts to transform itself into a gigantic robot. Then, attacked by the invading Prokimasi robot, they are forced to pull their strength together and fight back. But it is extremely difficult to put the wills of the eight together as one and the robot cannot fight in the way it should. The gigantic robot that Hashiba named "Gakusaver" and Manabu's eight; can they manage to protect Earth and the meteorite from the Prokimasi invasion? -- -- (Source: King Records) -- OVA - Aug 21, 1993 -- 1,103 6.47
Spirit of Wonder: Shounen Kagaku Club -- -- Ajia-Do -- 2 eps -- - -- Drama Sci-Fi Seinen Space -- Spirit of Wonder: Shounen Kagaku Club Spirit of Wonder: Shounen Kagaku Club -- The now 50 year old Scientific Boys Club decides to built a ship that sails to Mars on the "Ethereal Current" - a thesis of the wife of a club member which claims that the universe is flooded with Ethereal energy. On this stream they travel to Mars in order to prove an old theory about channels on Mars built by Martians, but there is no life. Many years later, when both theories are considered to be nonsense, a Mars expedition discovers a stone with the inscription "Scientific Boys Club 1954". -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment -- OVA - Jan 25, 2001 -- 3,107 6.57
Steins;Gate -- -- White Fox -- 24 eps -- Visual novel -- Sci-Fi Psychological Drama Thriller -- Steins;Gate Steins;Gate -- The self-proclaimed mad scientist Rintarou Okabe rents out a room in a rickety old building in Akihabara, where he indulges himself in his hobby of inventing prospective "future gadgets" with fellow lab members: Mayuri Shiina, his air-headed childhood friend, and Hashida Itaru, a perverted hacker nicknamed "Daru." The three pass the time by tinkering with their most promising contraption yet, a machine dubbed the "Phone Microwave," which performs the strange function of morphing bananas into piles of green gel. -- -- Though miraculous in itself, the phenomenon doesn't provide anything concrete in Okabe's search for a scientific breakthrough; that is, until the lab members are spurred into action by a string of mysterious happenings before stumbling upon an unexpected success—the Phone Microwave can send emails to the past, altering the flow of history. -- -- Adapted from the critically acclaimed visual novel by 5pb. and Nitroplus, Steins;Gate takes Okabe through the depths of scientific theory and practicality. Forced across the diverging threads of past and present, Okabe must shoulder the burdens that come with holding the key to the realm of time. -- -- -- Licensor: -- Funimation -- 1,871,415 9.11
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1979 Iranian Revolution conspiracy theory
A homotopy theory
A Behavioral Theory of the Firm
Abstract analytic number theory
Abstract object theory
Abstract Theory
A Causal Theory of Knowing
Ackermann set theory
Action assembly theory
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Action theory
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Activity theory
Actornetwork theory
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Advances in Group Theory and Applications
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A General Theory of Love
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Alliance theory
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An Economic Theory of Democracy
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An Expressive Theory of Punishment
An Introduction to Animals and Political Theory
Anne Elk's Theory on Brontosauruses
Annihilator (ring theory)
Anomalous diffraction theory
Anthropological Theory
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Application of tensor theory in engineering
Approximation property (ring theory)
Approximation theory
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Arbitrage pricing theory
Arborescence (graph theory)
Archaeological theory
Architectural theory
Argumentation theory
Aristotle's theory of universals
Arizona Quarterly: A Journal of American Literature, Culture, and Theory
ArtinSchreier theory
Aryan invasion theory
Ascension Theory
Assemblage theory
Asymptotic theory (statistics)
A Theory of Everything
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A Theory of Justice: The Musical!
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AtkinLehner theory
Atomic theory
Atom (measure theory)
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Attachment theory
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Attention restoration theory
Attention schema theory
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AuslanderReiten theory
Austin Theory
Austrian business cycle theory
Austria victim theory
Automata theory
Autonomous agency theory
Averroes's theory of the unity of the intellect
AWMMicrosoft Research Prize in Algebra and Number Theory
Backgammon opening theory
Baconian theory of Shakespeare authorship
Balance theory
Banana Doughnut theory
Bang Goes the Theory
Basic fault theory
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BassSerre theory
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Bayesian search theory
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Biological Theory (journal)
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Black Knight satellite conspiracy theory
Black swan theory
Blade element momentum theory
Blast Theory
Block (permutation group theory)
Blood type personality theory
Blossom tree (graph theory)
Body theory
Book:Graph Theory
Book:Graph Theory I
Book:Macroeconomic theory
Book:M-Theory
Borelde Siebenthal theory
BoseEinstein condensation (network theory)
Bosonic string theory
Boundary conformal field theory
BoveriSutton chromosome theory
Bow-wow theory
BraggGray cavity theory
Branch theory
BransDicke theory
Brazilian Jiu-Jitsu: Theory and Technique
Bridge (graph theory)
BrillNoether theory
Broken-backed war theory
Broken windows theory
BrnstedLowry acidbase theory
B-theory of time
Buffer theory
Bundle theory
BurchnallChaundy theory
Burmester's theory
By the Way (Theory of a Deadman song)
Cabal (set theory)
Cable theory
Cage (graph theory)
Cake theory
Caloric theory
Canadian Committee for the Theory of Machines and Mechanisms
CannonBard theory
Cantor's first set theory article
Capitalist mode of production (Marxist theory)
Caricatures of Charles Darwin and his evolutionary theory in 19th-century England
Cartan's lemma (potential theory)
Case theory
Catalog of articles in probability theory
Catalytic resonance theory
Catastrophe theory
Categorical theory
Category:Critics of the Christ myth theory
Category:Germ theory denialists
Category theory
CattellHornCarroll theory
Cauchy's theorem (group theory)
Causal decision theory
Causal theory
Causal theory of reference
Cavity perturbation theory
Cell theory
Center (category theory)
Center (group theory)
Center (ring theory)
Central place theory
Channel expansion theory
Chaos theory
Chaos Theory (disambiguation)
Chaos theory in organizational development
ChapmanEnskog theory
Characteristic function (probability theory)
Character theory
Cheeger constant (graph theory)
Chemical game theory
Chemical reaction network theory
Chemtrail conspiracy theory
ChernSimons theory
Chess opening theory table
Chess theory
Chinese translation theory
Chiral perturbation theory
Choice theory
Choquet theory
Christ myth theory
Chromatic homotopy theory
CIA Kennedy assassination conspiracy theory
Circumscription theory
C-K theory
Class field theory
Classical control theory
Classical field theory
Classical nucleation theory
Classical test theory
Classification theory
Class (set theory)
Clique (graph theory)
Cluster theory
C-minimal theory
Coalescent theory
COBRA (consumer theory)
Co-cultural communication theory
Coding theory
Coding theory approaches to nucleic acid design
Cognitive evaluation theory
Cognitive-experiential self-theory
Cognitive hierarchy theory
Cognitive resource theory
Cognitive theory
Cognitive Theory of Inquiry Teaching
Cognitive valence theory
Coherence theory of truth
Coherency (homotopy theory)
Coleridge's theory of life
Collective action theory
College for Advanced Studies in Social Theory
Collimated transmission theory
Collision theory
Color theory
Color Theory (album)
Color Theory Presents Depeche Mode
Color wheel theory of love
Combinatorial game theory
Combustion Theory and Modelling
Commensurability (group theory)
Common factors theory
Common integrals in quantum field theory
Communication accommodation theory
Communication theory
Communication Theory as a Field
Communication Theory (journal)
Communication Theory of Secrecy Systems
Community Structure Theory
Compensator (control theory)
Competition law theory
Complementarity theory
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Complement (set theory)
Completeness (order theory)
Complete theory
Complex Dynamic Systems Theory
Complexity theory
Complexity theory and organizations
Complex-oriented cohomology theory
Component (graph theory)
Component (group theory)
Computability theory
Computable model theory
Computational and Mathematical Organization Theory
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Computational learning theory
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Computational theory of mind
Conceptual dependency theory
Conductor (class field theory)
Cone (category theory)
Conformal field theory
Conjugate element (field theory)
Conley index theory
Connectivity (graph theory)
Consensus theory of truth
Consent theory
Conservation of resources theory
Conspiracy theory
Conspiracy Theory (film)
Conspiracy Theory with Jesse Ventura
Constitutional theory
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Constructive set theory
Consumer culture theory
Container (type theory)
Contemporary Political Theory
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Content theory
Contingency theory
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Continuous function (set theory)
Continuous revolution theory
Contraction (operator theory)
Contract theory
Control mastery theory
Control theory
Controversy over Cantor's theory
Conversation theory
Conversion theory of minority influence
Conway notation (knot theory)
Cooling and heating (combinatorial game theory)
Cooperative game theory
Copula (probability theory)
Core (game theory)
Core (group theory)
Corollary discharge theory
Corpuscular theory of light
Corpus Linguistics and Linguistic Theory
Correlation function (quantum field theory)
Correspondence theorem (group theory)
Correspondence theory of truth
Correspondent inference theory
Cosmos (category theory)
Cost-of-production theory of value
CoulsonFischer theory
Counterpart theory
Coupled mode theory
CoxForbes theory
Credibility theory
Credit theory of money
Crime opportunity theory
Crime pattern theory
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Critical race theory
Critical theory
Critical theory of maker education
Criticism of the theory of relativity
Criticisms of the labour theory of value
Critique: Journal of Socialist Theory
Crollalanza theory of Shakespeare authorship
Crystal field theory
CTheory
Cultivation theory
Cultural consensus theory
Cultural-historical activity theory
Cultural Marxism conspiracy theory
Cultural theory of risk
Cultural transformation theory
Culture of violence theory
Culture theory
Culture, Theory and Critique
Cumulative inequality theory
Current reality tree (theory of constraints)
Cute cat theory of digital activism
Cut (graph theory)
Cycle (graph theory)
Damasio's theory of consciousness
Database theory
Deadlock (game theory)
De BroglieBohm theory
De BruijnErds theorem (graph theory)
DebyeHckel theory
Decision theory
Decompression theory
Dedicated portfolio theory
De DonderWeyl theory
Defensible space theory
Deficiency (graph theory)
Deflationary theory of truth
Degeneracy (graph theory)
Degeneration theory
Degree (graph theory)
Delayed-maturation theory of obsessive-compulsive disorder
DeligneLusztig theory
Demand-pull theory
Democratic peace theory
Democratic Theory
DempsterShafer theory
Deng Xiaoping Theory
Density functional theory
Density wave theory
Department of Theory and History of Political Science
Dependency theory
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Derbyite theory of Shakespeare authorship
Descriptive complexity theory
Descriptivist theory of names
Design theory
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Detonator theory
Deviance regulation theory
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Diameter (group theory)
Diatonic set theory
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Direct reference theory
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Discrete emotion theory
Disease theory of alcoholism
Disk encryption theory
Disposable soma theory of aging
Dissonance Theory
Distance (graph theory)
Distortion (Game Theory EP)
Distribution (number theory)
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Divine command theory
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DLVO theory
DNA damage theory of aging
DNA sequencing theory
Docking theory of olfaction
Domain (ring theory)
Domain theory
Dominator (graph theory)
Domino theory
Donaldson theory
DonaldsonThomas theory
Double-aspect theory
Double genocide theory
Dow theory
Dragon king theory
Drama theory
Dream Theory in Malaya: Fourth World Volume Two
Drive theory
Dry-Fly Fishing in Theory and Practice
Dual (category theory)
Dual-coding theory
Dual inheritance theory
Duality (order theory)
Duality theory for distributive lattices
Dual process theory (moral psychology)
Dual representation theory
Dutch Journal of Music Theory
Dynamical mean-field theory
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Dynamical Theory of Crystal Lattices
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Dynamic energy budget theory
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Dynastic race theory
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Econometric Theory
Economic Theory (journal)
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Educational theory of apprenticeship
Effective field theory
Effects: Magazine for New Art Theory
Einstein aether theory
EinsteinCartanEvans theory
EinsteinCartan theory
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Elastica theory
Elastic-rebound theory
E-learning (theory)
Element (category theory)
Elite theory
Emission theory
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Empathisingsystemising theory
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End (graph theory)
Endogenous growth theory
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Enochian Theory
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Entrepreneurship Theory and Practice
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Entropy in thermodynamics and information theory
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Equivariant K-theory
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Ergodic Theory and Dynamical Systems
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Ethical Theory and Moral Practice
Ethnic succession theory
EulerBernoulli beam theory
European Joint Conferences on Theory and Practice of Software
European Journal of Political Theory
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Evolution and the Theory of Games
Evolutionary game theory
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Evolutionary neuroandrogenic theory
Evolutionary Theory (journal)
Evolution as fact and theory
Evolution: A Theory in Crisis
Evolution Theory
Evolution Theory (Candy Lo album)
Evolution Theory (Modestep album)
Excitation-transfer theory
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Exponential map (Lie theory)
Extremal graph theory
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Face negotiation theory
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False tagging theory
Far from Over (Rev Theory song)
Fashion Theory
Fast Library for Number Theory
FBI secret society conspiracy theory
Feature integration theory
FEMA camps conspiracy theory
Feminist film theory
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Fermat's and energy variation principles in field theory
Fermi liquid theory
Fewnomial theory
Field theory
Field theory (psychology)
Field theory (sociology)
Film theory
Filtration (probability theory)
Final Theory
Financial market theory of development
Fine topology (potential theory)
Finite strain theory
Finitist set theory
First and second fundamental theorems of invariant theory
Flatness (systems theory)
Floquet theory
FloryHuggins solution theory
FloryStockmayer theory
Flow plasticity theory
Flypaper theory
Focal concerns theory
Focal infection theory
Focal point (game theory)
Folk theorem (game theory)
Folk theory of democracy
Forced compliance theory
Formalist film theory
Formal theory
Formation (group theory)
Form factor (quantum field theory)
Foundations and Trends in Communications and Information Theory
Four-Stage Theory of the Republic of China
Frank-Kamenetskii theory
Fraud-on-the-market theory
Free energy suppression conspiracy theory
Free-radical theory of aging
Freud's seduction theory
Fringe theory
Frobenius's theorem (group theory)
Frontier molecular orbital theory
F-theory
Fuchsian theory
Functional attitude theory
Function field (scheme theory)
Function theory
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Fundamental theory
Fusion adaptive resonance theory
Fuzzball (string theory)
Fuzzy measure theory
Galois theory
Gambling and information theory
Game theory
Game Theory (album)
Game Theory (band)
Game theory in communication networks
Gamut: The Journal of the Music Theory Society of the Mid-Atlantic
Gasoline (Theory of a Deadman album)
Gate control theory
Gauge theory
Gauge theory gravity
Gauss's lemma (number theory)
GEC-Marconi scientist deaths conspiracy theory
Gender schema theory
General equilibrium theory
Generalised beam theory
Generalizability theory
Generalized probabilistic theory
General strain theory
General tau theory
General Theory
Generative theory of tonal music
Generator (category theory)
Genitality in the Theory and Therapy of Neurosis
Genus theory
Geohumoral theory
Geometric complexity theory
Geometric graph theory
Geometric group theory
Geometric invariant theory
Germ line theory
Germ theory denialism
Germ theory of disease
Gesell's Maturational Theory
GhirardiRiminiWeber theory
GinzburgLandau theory
Girth (graph theory)
Global warming conspiracy theory
Global workspace theory
Glossary of category theory
Glossary of field theory
Glossary of game theory
Glossary of graph theory terms
Glossary of group theory
Glossary of invariant theory
Glossary of module theory
Glossary of order theory
Glossary of representation theory
Glossary of ring theory
Glossary of string theory
Glossary of systems theory
Glossary of tensor theory
Glottalic theory
GNS theory
Goal theory
Gordon music learning theory
Gtaland theory
Governmental theory of atonement
Government and binding theory
Grand Unified Theory
Graphical game theory
Graph theory
Graph Theory, 17361936
Gray's biopsychological theory of personality
Greater fool theory
Great man theory
Green's function (many-body theory)
Green theory
GroteHynes theory
Grounded theory
Group Dynamics: Theory, Research, and Practice
Group theory
Group threat theory
G theory
Guard theory
Gy's sampling theory
Hamiltonian (control theory)
Hamiltonian field theory
Hannah Arendt Prize in Critical Theory and Creative Research
HAU: Journal of Ethnographic Theory
Hawley's risk theory of profit
Heart Theory
Heavy baryon chiral perturbation theory
Heavy quark effective theory
Hebbian theory
He-conjugation theory
Hegemonic stability theory
Heim theory
Helper theory
Heroic theory of invention and scientific development
Heterotic string theory
Hidden-variable theory
Higher category theory
Higher-spin theory
Higher Topos Theory
H-infinity methods in control theory
History and Theory
History of capitalist theory
History of electromagnetic theory
History of group theory
History of information theory
History of modernisation theory
History of molecular theory
History of quantum field theory
History of string theory
History of the Big Bang theory
History of the Theory of Numbers
History of topos theory
History of type theory
HodgeArakelov theory
Hodge theory
Hoffman nucleation theory
Hofstede's cultural dimensions theory
Hologenome theory of evolution
Holonomic brain theory
Homeomorphism (graph theory)
Homotopy theory
Homotopy type theory
Horndeski's theory
Horseshoe Theory
Horseshoe theory
Housing, Theory and Society
HoyleNarlikar theory of gravity
HSAB theory
Hubbert peak theory
Humor theory
Hurwitz's theorem (number theory)
Hybrid Theory
Hybrid Theory Conferences
Hybrid theory for photon transport in tissue
Hydrodynamic theory
Hyperarithmetical theory
Hypothesis Theory
Ibtina theory
Iceberg theory
Ideal (order theory)
Ideal (ring theory)
Ideal (set theory)
Ideal theory
Idempotent (ring theory)
Identity management theory
Identity theory
Identity Theory (webzine)
IEEE Information Theory Society
IEEE International Symposium on Information Theory
IEEE Transactions on Information Theory
IEEE Transactions on Microwave Theory and Techniques
Image (category theory)
Image restoration theory
Implementation of mathematics in set theory
Implicit leadership theory
Incentive theory
Inception of Darwin's theory
Independence (probability theory)
Independent set (graph theory)
Indeterminacy debate in legal theory
Index of articles related to the theory of constraints
Index of information theory articles
Indigenous church mission theory
Inequalities in information theory
Infinitesimal strain theory
Info-gap decision theory
Information integration theory
Information manipulation theory
Information processing theory
Information set (game theory)
Information theory
Infrastructure (number theory)
Inhibition theory
Inoculation theory
Insider-outsider theory of employment
Institute for the History and Theory of Architecture
Institute of Information Theory and Automation of the CAS
Institutional model theory
Institutional theory
Instructional theory
Integral Equations and Operator Theory
Integral theory
Integral theory (Ken Wilber)
Integrated information theory
Integrated threat theory
Integrational theory of grammars
Integrational theory of language
Interdependence theory
Interference theory
Internal set theory
International Conference on Applications and Theory of Petri Nets and Concurrency
International Conference on Concurrency Theory
International Conference on Database Theory
International Conference on Developments in Language Theory
International Conference on Theory and Practice of Electronic Governance
International Game Theory Review
International Journal of Number Theory
International relations theory
International Theory
International trade theory
International Workshop on Operator Theory and its Applications
Inter-paradigm debate in international relations theory
Interpersonal adaptation theory
Interpersonal deception theory
Interpolation theory
Interpretation (model theory)
Intersection number (graph theory)
Intersection (set theory)
Intersection theory
Inter-universal Teichmller theory
In Theory
Intrinsic theory of value
Introduction to Automata Theory, Languages, and Computation
Introduction to gauge theory
Introduction to M-theory
Intuitionistic type theory
Invariant theory
Inventory theory
Investment theory of party competition
Ironic process theory
It's Only a Theory
Item response theory
Iwasawa theory
JamesLange theory
Japanese-Jewish common ancestry theory
Japhetic theory
Jewish war conspiracy theory
Job characteristic theory
JohnsonWilson theory
John von Neumann Theory Prize
Journal for the Theory of Social Behaviour
Journal of Approximation Theory
Journal of Archaeological Method and Theory
Journal of Chemical Theory and Computation
Journal of Combinatorial Theory
Journal of Economic Theory
Journal of Family Theory and Review
Journal of Graph Theory
Journal of Group Theory
Journal of International Political Theory
Journal of Knot Theory and Its Ramifications
Journal of Literary Theory
Journal of Music Theory
Journal of Narrative Theory
Journal of Number Theory
Journal of Public Administration Research and Theory
Journal of Public Economic Theory
Journal of Statistical Mechanics: Theory and Experiment
JuddOfelt theory
Judeo-Masonic conspiracy theory
Juiced ball theory
Just war theory
Kakutani's theorem (measure theory)
KaluzaKlein theory
Karl Marx's Theory of History
KermackMcKendrick theory
Kernel (category theory)
Kernel (set theory)
Keynes's theory of wages and prices
Killer ape theory
Kill Theory
Kind (type theory)
Kinetic theory
Kinetic theory of gases
KirchhoffLove plate theory
KirkwoodBuff solution theory
Ki Theory
KK-theory
Kluckhohn and Strodtbeck's values orientation theory
Knot theory
Khler theory
Knig's theorem (graph theory)
Knig's theorem (set theory)
Kosher tax conspiracy theory
Kp perturbation theory
KripkePlatek set theory
KripkePlatek set theory with urelements
KrohnRhodes theory
KR-theory
K Theory
K-theory
KTHNY theory
Kummer theory
Ky Fan inequality (game theory)
Labeling theory
Labor process theory
Labor theory of copyright
Labor theory of property
Labor theory of value
Lagrange's theorem (group theory)
Lagrange's theorem (number theory)
Lagrangian (field theory)
LandauHopf theory of turbulence
Language bioprogram theory
Large deviations theory
Large set (Ramsey theory)
Laryngeal theory
Lateral pressure theory
Lattice density functional theory
Lattice field theory
Lattice gauge theory
Lawvere theory
LCP theory
Leadermember exchange theory
Learning theory
Learning theory (education)
LeeYang theory
Legal origins theory
Le Sage's theory of gravitation
Lie theory
Life history theory
Lifshitz Theory of Van der Waals Force
Lifting-line theory
Lifting theory
Ligand field theory
Light and Colour (Goethe's Theory) The Morning after the Deluge Moses Writing the Book of Genesis
Light transport theory
Limit (category theory)
Limit-preserving function (order theory)
Linguistic film theory
Link (knot theory)
Liouville field theory
List of accolades received by The Theory of Everything
List of algebraic coding theory topics
List of algebraic number theory topics
List of awards and nominations received by The Big Bang Theory
List of contributors to Marxist theory
List of games in game theory
List of graph theory topics
List of group theory topics
List of knot theory topics
List of mathematical topics in quantum theory
List of network theory topics
List of number theory topics
List of order theory topics
List of problems in loop theory and quasigroup theory
List of recreational number theory topics
List of representation theory topics
List of set theory topics
List of songs recorded by Theory of a Deadman
List of string theory topics
List of The Big Bang Theory and Young Sheldon characters
List of The Big Bang Theory episodes
List of works in critical theory
Literary theory
LittlewoodPaley theory
Live at Low End Theory
Local class field theory
Local hidden-variable theory
Local quantum field theory
Location theory
Logarithmic conformal field theory
Loop (graph theory)
Lorentz ether theory
Lorentz invariance in non-critical string theory
Lovelock theory of gravity
Love (The Juliana Theory album)
L. T.'s Theory of Pets
L-theory
Lubrication theory
Lunar theory
Macromolecular Theory and Simulations
Madman theory
Magic bullet theory
Magic: History, Theory and Practice
Main conjecture of Iwasawa theory
Main theorem of elimination theory
Make Up Your Mind (Theory of a Deadman song)
Many-body theory
Marcus theory
Marginal revenue productivity theory of wages
Marketing Theory
Marlovian theory of Shakespeare authorship
Martingale (probability theory)
Marx's theory of alienation
Marx's theory of human nature
Marxian class theory
Marxist film theory
Maslowian portfolio theory
Matching (graph theory)
Matching theory (economics)
Material failure theory
Mathematical theory (disambiguation)
Mathematical theory of democracy
Matrix string theory
Matrix theory (physics)
Matsumoto's theorem (group theory)
MattisBardeen theory
Mean-field game theory
Mean-field theory
Meaningtext theory
Media naturalness theory
Media richness theory
Media system dependency theory
Mediated reference theory
Mediation (Marxist theory and media studies)
Medium theory
Melania Trump replacement conspiracy theory
Melanin theory
Membrane theory of shells
Metabolic theory of ecology
Metatheory
Miasma theory
Middle-range theory
Middle-range theory (archaeology)
Middle-range theory (sociology)
Military theory
Millennial Day Theory
Milnor K-theory
MilnorThurston kneading theory
Mimetic theory of speech origins
MindlinReissner plate theory
Minimal model (set theory)
Minimal polynomial (field theory)
Mirror symmetry (string theory)
Mirror theory
Misattribution theory of humor
Miscegenation: The Theory of the Blending of the Races, Applied to the American White Man and Negro
Model complete theory
Model theory
Moderation theory
Modernization theory
Modernization theory (nationalism)
Modern Monetary Theory
Modern portfolio theory
Modern Stochastics: Theory and Applications
Modern valence bond theory
Modified compression field theory
Modular invariant theory
Modular representation theory
Modulus (algebraic number theory)
MohrCoulomb theory
Molecular orbital theory
MllerPlesset perturbation theory
Momentum theory
Monad (category theory)
Monetary circuit theory
Monetary-disequilibrium theory
MoninObukhov similarity theory
Monogenetic theory of pidgins
Monoid (category theory)
Mood management theory
Moral foundations theory
Moral influence theory of atonement
Moral sense theory
Morass (set theory)
MorseKelley set theory
Morse theory
Mosaic theory
Mosaic theory (investments)
Mosaic theory of intelligence gathering
Mosquito-malaria theory
Motion Theory (company)
Motor theory of speech perception
Mouse (set theory)
M-theory
Multiple scattering theory
Multiplicity theory
Multiracial feminist theory
Multi-step flow theory
Multiverse (set theory)
Muse Simulation Theory
Music-learning theory
Music theory
Music Theory Spectrum
Mutation accumulation theory
Mutation (knot theory)
Mutual aid (organization theory)
Mutualism (economic theory)
My Aunt's Theory
N = 4 supersymmetric YangMills theory
Naive set theory
Named set theory
Natural Language and Linguistic Theory
Nearly neutral theory of molecular evolution
Nel relaxation theory
Negotiation theory
Neighbourhood (graph theory)
Neo-Riemannian theory
Nerve (category theory)
Network theory
Network theory in risk assessment
Network theory of aging
Neutral theory
Neutral theory of molecular evolution
Neutrino theory of light
Nevanlinna theory
Nevillean theory of Shakespeare authorship
NewtonCartan theory
New trade theory
New World Order (conspiracy theory)
New York Number Theory Seminar
N-group (category theory)
N-group (finite group theory)
Nielsen theory
Nightingale's environmental theory
Ninja Theory
NIP (model theory)
Non-abelian class field theory
Noncommutative quantum field theory
Non-cooperative game theory
Non-critical string theory
Non-representational theory
Nonsymmetric gravitational theory
Non-well-founded set theory
Nordstrm's theory of gravitation
Normalization process theory
No Surprise (Theory of a Deadman song)
Nudge theory
Numbering (computability theory)
Number theory
Number Theory: An Approach Through History from Hammurapi to Legendre
Number Theory Foundation
Nursing theory
Objective-collapse theory
Object relations theory
Obstruction theory
October Surprise conspiracy theory
Odotope theory
Oku (theory)
Old quantum theory
Olduvai theory
Omega-categorical theory
O-minimal theory
Oneiric (film theory)
On Legal Theory of Muslim Jurisprudence
Only A Theory
Operator theory
Opponent-process theory
Optimal foraging theory
Optimality Theory
Oral-formulaic theory in Anglo-Saxon poetry
Orangetheory Fitness
Order (group theory)
Order (ring theory)
Order theory
Organismic theory
Organizational theory
Organization theory (Castells)
Orientation (graph theory)
O-ring theory of economic development
Orion correlation theory
Oscillation theory
Oscillation theory (disambiguation)
Outcome (game theory)
Outline of category theory
Outline of critical theory
Out of Asia theory
Oxfordian theory of Shakespeare authorship
Pacification theory
P-adic Hodge theory
P-adic Teichmller theory
Paleolithic Continuity Theory
Paradoxes of set theory
Parasite-stress theory
Parity problem (sieve theory)
Participatory theory
Partition function (quantum field theory)
Partition (number theory)
Partwhole theory
PASS theory of intelligence
Pathetic dot theory
Pathgoal theory
Path (graph theory)
Pattern theory
Peaceful Evolution theory
Pearl Harbor advance-knowledge conspiracy theory
PecceiQuinn theory
Pecking order theory
Penny (The Big Bang Theory)
Perceptual control theory
Perceptual load theory
Percolation theory
Perfect obstruction theory
Periodic graph (graph theory)
Permutatude theory
Personal construct theory
Personality Disorders: Theory, Research, and Treatment
Personalityjob fit theory
Perturbation theory
Perturbation theory (quantum mechanics)
Peter Westergaard's tonal theory
Philosophical theory
Philosophy, theology, and fundamental theory of canon law
Phlogiston theory
Physiotherapy: Theory and Practice
Piaget's theory of cognitive development
PicardLefschetz theory
PicardVessiot theory
Picture (string theory)
Picture theory of language
Pilot (The Big Bang Theory)
Pilot wave theory
Pitch axis theory
Pizzagate conspiracy theory
Place theory (hearing)
Planning Theory
Plate theory
Plato's theory of soul
Pluralism (political theory)
Ply (game theory)
Polar code (coding theory)
Polar set (potential theory)
Politeness theory
Politics: A Work in Constructive Social Theory
Polyhedral skeletal electron pair theory
Polynomial functor (type theory)
Polyvagal theory
Port (circuit theory)
Positioning theory
Positive political theory
Positive set theory
Postcolonial Theory and the ArabIsraeli Conflict
Postdevelopment theory
Post-modern portfolio theory
Post-tonal music theory
Potential theory
Potential theory of Polanyi
Power-control theory of gender and delinquency
Power transition theory
Practice theory
Pragmatic theory of information
Pragmatic theory of truth
Predispositioning theory
Preference theory
Presheaf (category theory)
Prime number theory
Prime (order theory)
PrimRead theory
Prince Tudor theory
Probabilistic number theory
Probability theory
Probability Theory and Related Fields
Problematic integration theory
Processability theory
Process theory
Process theory of composition
Product (category theory)
Product ecosystem theory
Product life-cycle theory
Programming language theory
Progressive theory of capital
Progressive utilization theory
Projection (measure theory)
Projection (set theory)
Proof theory
PROP (category theory)
Protection motivation theory
Prototype theory
Psi-theory
Psychoanalytic film theory
Psychoanalytic theory
Psychological Trauma: Theory, Research, Practice, and Policy
Public administration theory
Pullback (category theory)
Pure Theory of Law
Pushout (category theory)
QED: The Strange Theory of Light and Matter
Quagmire theory
Quantitative feedback theory
Quantity theory of money
Quantum complexity theory
Quantum field theory
Quantum gauge theory
Quantum theory
Quantum Theory: Concepts and Methods
Quantum Theory (video game)
Quasi-set theory
Qubit field theory
Queer theory
Query theory
Queueing theory
"And" theory of conservatism
Racial formation theory
Radiative transfer equation and diffusion theory for photon transport in biological tissue
Rado's theorem (Ramsey theory)
Ragnar Nurkse's balanced growth theory
Rainbow gravity theory
Raison oblige theory
Ramification theory of valuations
Ramsey theory
Rangefrequency theory
Ranking theory
Ransom theory of atonement
Ratedistortion theory
Rate-of-living theory
Rational choice theory
Rational conformal field theory
Rational homotopy theory
Real business-cycle theory
Real form (Lie theory)
Realistic conflict theory
Recapitulation theory
Receiver (information theory)
Reception theory
Recognition-by-components theory
Reduction (recursion theory)
Redundancy theory of truth
Refinement (category theory)
Reflexivity (social theory)
Refrigerator mother theory
Regenerative economic theory
Regge theory
Regime theory
Regional security complex theory
Regret (decision theory)
Regular map (graph theory)
Regulatory focus theory
Reinforcement sensitivity theory
Reinforcement theory
Relational frame theory
Relational models theory
Relational theory
Relativity: The Special and the General Theory
Relevance theory
Relevant alternatives theory
Reliability theory of aging and longevity
Religious interpretations of the Big Bang theory
Remedial Chaos Theory
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Rent-gap theory
Representation theory
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Representation theory of diffeomorphism groups
Representation theory of finite groups
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Representation theory of semisimple Lie algebras
Representation theory of SU(2)
Representation theory of the Galilean group
Representation theory of the Lorentz group
Representation theory of the Poincar group
Representation theory of the symmetric group
Reproductive-cell cycle theory
Reptilian conspiracy theory
Repulsion theory
Research in Number Theory
Resistance theory in the Early Modern period
Resolvent (Galois theory)
Resonating valence bond theory
Resource dependence theory
Reticular theory
Revelation Theory (EP)
Reversal theory
Revision theory
Rev Theory
Reward theory of attraction
Rhetorical structure theory
Ribbon theory
RidleyWatkinsHilsum theory
Riemannian theory
Rigidity (K-theory)
Rigidity theory
Ring theory
Ritz ballistic theory
Robert Bridges's theory of elision
Role congruity theory
Role-playing game theory
Role-taking theory
Role theory
Romanticism in evolution theory
Routine activity theory
RRKM theory
Ruin theory
Sahara pump theory
Sampling theory
Santiago theory of cognition
Satisfaction theory of atonement
Saturation (graph theory)
Savages (Theory of a Deadman album)
Scalar field theory
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ScheutjensFleer theory
Schreiber theory
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ScottPotter set theory
Screamworks: Love in Theory and Practice
Screw theory
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SeibergWitten theory
Selective exposure theory
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Self-care deficit nursing theory
Self-categorization theory
Self-control theory of crime
Self-determination theory
Self-discrepancy theory
Self-evaluation maintenance theory
Selfish herd theory
Self-perception theory
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Self-verification theory
Semantic theory of truth
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Sensory enhancement theory of object-based attention
Set point theory (body weight)
Set theory
Set theory (music)
Set theory of the real line
Sexual script theory
Shape theory
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ShapiroStiglitz theory
Shattered assumptions theory
She Drove Me to Daytime Television/Bullet Theory
Shell theory
Shiftability theory
Shiny Suit Theory
Side-chain theory
Sievers's theory of Anglo-Saxon meter
Signalling theory
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Simulation Theory (album)
Simulation theory of empathy
Single-bullet theory
Single Bullet Theory (metal band)
Single Gun Theory
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Singularity theory
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Sketch for a Theory of the Emotions
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Sliding filament theory
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Smiley face murder theory
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Theory X and Theory Y
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The Truth Is... (Theory of a Deadman album)
The Whole Theory
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Third International Theory
Three Essays on the Theory of Sexuality
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Time-dependent density functional theory
Timeline of class field theory
Timoshenko-Ehrenfest beam theory
Title-transfer theory of contract
Toba catastrophe theory
Toda field theory
Tom Clancy's Splinter Cell: Chaos Theory
TomitaTakesaki theory
Toothpaste tube theory
Topological degree theory
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Topological K-theory
Topological quantum field theory
Topological string theory
Tournament (graph theory)
TPI theory
TP model transformation in control theory
Trade-off theory of capital structure
Traffic congestion reconstruction with Kerner's three-phase theory
Trait activation theory
Trait theory
Transcendental number theory
Transfer (group theory)
Transformational theory
Transformational theory of imitation
Transportation theory
Transportation theory (mathematics)
Transport theory
Tree (descriptive set theory)
Tree (graph theory)
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Triangular theory of love
Triarchic theory of intelligence
Trickle-down theory
Triune ethics theory
Truthmaker theory
Turnpike theory
Twisted K-theory
Twistor theory
Two-dimensional conformal field theory
Two-factor theory
Two-factor theory of emotion
Two-factor theory of intelligence
Two-Mona Lisa theory
Two Nations theory
Two nations theory (Ireland)
Two-nation theory
Two-stage theory
Type 0 string theory
Type A and Type B personality theory
Type II string theory
Type I string theory
Type (model theory)
Type theory
Type theory with records
Typographical Number Theory
UFO conspiracy theory
Uncertainty, Evolution, and Economic Theory
Uncertainty reduction theory
Unconscious thought theory
Uncorrelatedness (probability theory)
Unified field theory
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Unified neutral theory of biodiversity
Unified strength theory
Unified Theory (band)
Unified theory of acceptance and use of technology
Uniformization (probability theory)
Uniformization (set theory)
Uniform theory of diffraction
Union (set theory)
Unitary executive theory
Unitary theory
Unit for Criticism and Interpretive Theory
Unit (ring theory)
Universal adaptive strategy theory
Universal Natural History and Theory of the Heavens
Unsolved Problems in Number Theory
Upper echelons theory
Urban theory
User:Hitmusic100/Universal Theory
User:Math-drafts/Representation theory of the general linear group
Uses and gratifications theory
Uthark theory
Valence bond theory
Value-added theory
Value distribution theory of holomorphic functions
Value theory
Vanishing dimensions theory
VapnikChervonenkis theory
Veneer theory
Venetic theory
Vertex (graph theory)
Vertical dyad linkage theory
Viable system theory
Vibration theory of olfaction
ViehlandMason theory
Vision theory of Jesus' appearances
Visual indexing theory
Voices of Theory
Volley theory
Von NeumannBernaysGdel set theory
Vortex theory
VSEPR theory
Warranting theory
.Wav Theory
Weak central coherence theory
Weak equivalence (homotopy theory)
Weight (representation theory)
Weil cohomology theory
WerthamerHelfandHohenberg theory
Westminster Stone theory
WheelerFeynman absorber theory
Wheel theory
White genocide conspiracy theory
Whitehead's theory of gravitation
WidomLarsen theory
Wonderful life theory
Word (group theory)
Works in Theory
World polity theory
World-systems theory
X-bar theory
YangMills theory
Yes Theory
Yilmaz theory of gravitation
YoungHelmholtz theory
Z-channel (information theory)
ZermeloFraenkel set theory
Zermelo set theory
Zero Theory
Zionist Occupation Government conspiracy theory
(set theory)
-consistent theory



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