JOURNAL
2022-02-16 (wed) - 11:25 pm ::: just smoked, prior booked ticket to montreal. interrupting planned saturday but it is very important.
ended up spending a lot of time cleaning up flooding.
2022-02-15 (tuesday) ::: I was mostly focusing on memorization of the first page and its contemplation and exegesis. depth vs span.
I did not complete a Shraddhavan video. only did a few minutes.
I was generally distracted and also made "sav2wp"
2022-02-14 (monday) ::: 1-66
2022-02-11 (fri) - 12:05 am
and today?
it is worth noting that as I left Savitri till last, it went upstairs with me and I worked on memorization and mental recitation. It was a fruitful practice. Though I was not in a strung out state to some degree, but clear enough for the drive to arrive and be acted on for an extended time. I was rolling through 6 gorgeous lines.
"The waking ear of Nature heard her steps
And wideness turned to her its limitless eye,
And, scattered on sealed depths, her luminous smile
Kindled to fire, the silence of the worlds.
All grew a consecration and a rite.
Air was a vibrant link between earth and heaven;"
anyways so as usual the list below applies. the exploration of everyday and always is tempting.
2022-02-10 (thur) - 01:32 am
just moved office to basement,
once i had my computer working, i smoked a bowl and hunted for the rest of my materials. wasted time fruitless hunting for coffee mug.
anyways so, starting my coffee and I have at least a solid 4 hours ahead of me.
02:19a - feeling very grateful, I should share that light as much as possible.
other options for today,
TERMS STARTING WITH
TERMS ANYWHERE
Abhayagiri. A Sri Lankan monastery built at the capital of ANURADHAPURA in first century BCE. The monastery was constructed for the elder MahAtissa by the Sinhala king VAttAGAMAnI ABHAYA in gratitude for the monk's assistance during the king's political exile and his struggle for the throne. According to medieval PAli historical chronicles, MahAtissa was said to have been unrestrained and base in his behavior, which eventually prompted the monks of the MAHAVIHARA to pass an act of banishment (PRAVRAJANĪYAKARMAN, P. pabbAjanīyakamma) against him. MahAtissa thereafter conducted ecclesiastical ceremonies (SAMGHAKARMAN, P. sanghakamma) separately, and the Abhayagiri fraternity eventually seceded from the MahAvihAra as a separate order of Sri Lankan Buddhism. The Abhayagiri flourished during the eleventh century, but, with the abandonment of AnurAdhapura in the thirteenth century, ceased to exist as an active center. The site is today known for the massive Abhayagiri Thupa (STuPA), one of the largest in Sri Lanka, which was rediscovered deep in a forest at the end of the nineteenth century.
Achebiosis [from Greek arch original + bios life] Life from the beginning; in some scientific uses, life not derived from life, spontaneous generation. Such generation occurs even today but pertains specially to certain stages of evolution. Archebiosis is used to designate a life origination occurring in a fifth stage of evolution (SD 1:455); but this origination means a manifestation of life on the seven planes concerned.
"A conscious being, no larger than a man"s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.
“A conscious being, no larger than a man’s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow.—Katha Upanishad. (6)” The Life Divine
Advanced Configuration and Power Interface "hardware, standard" (ACPI) An open industry standard developed by {Intel}, {Microsoft}, and {Toshiba} for configuration and {power management}. The key element of the standard is power management with two important improvements. First, it puts the {OS} in control of power management. In the currently existing {APM} model most of the power management tasks are run by the {BIOS}, with limited intervention from the OS. In ACPI, the BIOS is responsible for the dirty details of communicating with hardware equipment but the control is in the OS. The other important feature is bringing power management features now available only in {portable computers} to {desktop computers} and {servers}. Extremely low consumption states, i.e., in which only memory, or not even memory is powered, but from which ordinary interrupts (real time clock, keyboard, modem, etc.) can quickly wake the system, are today available in portables only. The standard should make these available for a wider range of systems. For ACPI to work the operating system, the {motherboard} chipset, and for some functions even the {CPU} has to be designed for it. Microsoft is heavily driving a move toward ACPI, both {Windows NT 5.0} and {Windows 98} will support it. It remains to be seen how much hardware manufacturers will embrace the technology and whether other operating system vendors will support it. {ACPI Information Page (http://teleport.com/~acpi/)}. (1998-03-27)
Advanced Configuration and Power Interface ::: (hardware, standard) (ACPI) An open industry standard developed by Intel, Microsoft, and Toshiba for configuration and power management.The key element of the standard is power management with two important improvements. First, it puts the OS in control of power management. In the for the dirty details of communicating with hardware equipment but the control is in the OS.The other important feature is bringing power management features now available in portable computers only to the desktop as well as into servers. Extremely low quickly wake the system, are today available in portables only. The standard should make these available for a wider range of systems.For ACPI to work the operating system, the motherboard chipset, and for some functions even the CPU has to be designed for it. Microsoft is heavily driving a to be seen how much hardware manufacturers will embrace the technology and whether other operating system vendors will support it. . (1998-03-27)
After several millions of years, the second root-race gradually developed into the early third root-race, when the then human individuals became androgynous. These produced a fertile germ which was cast off as an egg, somewhat as takes place in birds and certain reptiles today. These human eggs slowly matured, and finally the infant issued forth unaided much as the chick does now. The hermaphrodite early third root-race, under the impulse or urging of inherent laws of emanation or evolution, gradually began to separate the sexes in their prenatal eggs, so that as this race, in its turn, moved towards its merging into the fourth root-race, children were born in ever increasing numbers from the womb as they are today.
Agner Krarup Erlang ::: (person) (1878-1929) A Danish mathematician. Erlang the language and unit were named after him.Interested in the theory of probability, in 1908 Erlang joined the Copenhagen Telephone Company where he studied the problem of waiting times for telephone calls.He worked out how to calculate the fraction of callers who must wait due to all the lines of an exchange being in use. His formula for loss and waiting time was published in 1917. It is now known as the Erlang formula and is still in use today. , .(2005-02-26)
Agner Krarup Erlang "person" (1878-1929) A Danish mathematician. {Erlang} the language and unit were named after him. Interested in the theory of {probability}, in 1908 Erlang joined the Copenhagen Telephone Company where he studied the problem of waiting times for telephone calls. He worked out how to calculate the fraction of callers who must wait due to all the lines of an exchange being in use. His formula for loss and waiting time was published in 1917. It is now known as the "Erlang formula" and is still in use today. {Biography (http://www-history.mcs.st-andrews.ac.uk/~history/Mathematicians/Erlang.html)}, {Biography (http://pass.maths.org.uk/issue2/erlang/index.html)}. (2005-02-26)
Aker (Egyptian) Aker. An Egyptian god represented as a lion god stationed at the door of dawn, through which the sun entered each day. In later Egyptian civilization two lions were pictured, called the Lion of Yesterday (Sef) and of Today (Tuau), represented with human heads. In the conflict between the sun god Ra and Apep (the serpent of evil), Aker aids the forces of light by binding and chaining the serpent.
Al Aqsa Mosque ::: A mosque located on the Temple Mount in the Old City of Jerusalem where the Israelite Temple once stood. Constructed during the late seventh century, today control over the Ala Aqsa Mosque together with the Dome of the Rock and the rest of the Temple Mount is controlled by the Palestinian Muslim religious authority known as the Waqf, though Israel still maintains sovereignty over all of Jerusalem.
All wealth belongs to the Divine and those who bold it are trustees, not possessors. It is with them today, tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them, in what spirit, with what consciousness in their use of it, to what purpose.
Amarapura. The "Immortal City"; Burmese royal capital during the Konbaung period (1752-1885), built by King Bodawpaya (r. 1782-1819). Amarapura was one of five Burmese capitals established in Upper Burma (Myanmar) after the fall of Pagan between the fourteenth and nineteenth centuries, the others being Pinya, SAGAING, AVA (Inwa), and Mandalay. Located five miles north of the old capital of Ava (Inwa) and seven miles south of Mandalay on the southern bank of the Irrawaddy river, it served as the capital of the Burmese kingdom twice: from 1783 to 1823 and again from 1837 to 1857. The city was mapped out in the form of a perfect square, its perimeter surrounded by stout brick walls and further protected by a wide moat. The city walls were punctuated by twelve gates, three on each side, every gate crowned with a tiered wooden pavilion (B. pyatthat). Broad avenues laid out in a grid pattern led to the center of the city where stood the royal palace and ancillary buildings, all constructed of teak and raised above the ground on massive wooden pylons. Located to the north of the city was a shrine housing the colossal MAHAMUNI image of the Buddha (see ARAKAN BUDDHA), which was acquired by the Burmese as war booty in 1784 when King Bodawpaya conquered the neighboring Buddhist kingdom of Arakan. Since its relocation at the shrine, the seated image has been covered with so many layers of gold leaf that its torso is now completely obscured, leaving only the head and face visible. In 1816, Bodawpaya erected the monumental Pahtodawgyi pagoda, modeled after the Shwezigon pagoda at Pagan. Its lower terraces are adorned with carved marble plaques depicting episodes from the JATAKAs. Another major shrine is the Kyauktawgyi pagoda, located to the southeast of the city on the opposite shore of Taungthaman lake. Kyauktawgyi pagoda is reached via the U Bein Bridge, a 3,000-foot- (1,200-meter) long bridge spanning the lake, which was constructed from teakwood salvaged from the royal palace at the vanquished capital of Ava. Amarapura was site of the THUDHAMMA (P. Sudhamma) reformation begun in 1782 under the patronage of Bodawpaya, which for a time unified the Burmese sangha under a single leadership and gave rise to the modern Thudhamma NikAya, contemporary Burma's largest monastic fraternity. The Thudhamma council that Bodawpaya organized was directed to reform the Burmese sangha throughout the kingdom and bring it under Thudhamma administrative control. In 1800, the president of the council conferred higher ordination (UPASAMPADA) on a delegation of five low-caste Sinhalese ordinands who returned to Sri Lanka in 1803 and established a branch of the reformed Burmese order on the island; that fraternity was known as the AMARAPURA NIKAYA and was dedicated to opening higher ordination to all without caste distinction. In 1857, when the royal residence was shifted from Amarapura to nearby Mandalay, the city walls and palace compound of Amarapura were disassembled and used as building material for the new capital. Today, Amarapura is home to modern Burma's most famous monastic college, Mahagandayon Kyaung Taik, built during the British period and belonging to the Shwegyin NikAya.
Among its members W. Dubislav (1937), K. Grelling, O. Helmer, C. G. Hempel, A. Herzberg, K.. Korsch, H. Reichenbach (q.v.), M. Strauss. Many members of the following groups may be regarded as adherents of Scientific Empiricism: the Berlin Society for Scientific Philosophy, the W arsaw School, the Cambridge School for Analytic Philosophy (q.v.), further, in U. S. A., some of the representatives of contemporary Pragmatism (q.v.), especially C. W. Morris, of Neo-Realism (q.v.), and of Operationalism (q.v.). Among the individual adherents not belonging to the groups mentioned: E. Kaila (Finland), J. Jörgensen (Denmark), A. Ness (Norway); A. J. Ayer, J. H. Woodger (England); M. Boll (France); K. Popper (now New Zealand); E. Brunswik, H. Gomperz, Felix Kaufmann, R. V. Mises, L. Rougier, E. Zilsel (now in U. S. A.); E. Nagel, W. V. Quine, and many others (in U.S.A.). The general attitude and the views of Scientific Empiricism are in esential agreement with those of Logical Empiricism (see above, 1). Here, the unity of science is especially emphasized, in various respects There is a logical unity of the language of science; the concepts of different branches of science are not of fundamentally different kinds but belong to one coherent system. The unity of science in this sense is closely connected with the thesis of Physicahsm (q.v.). There is a practical task in the present stage of development, to come to a better mutual adaptation of terminologies in different branches of science. There is today no unity of the laws of science. It is an aim of the future development of science to come, if possible, to a simple set of connected, fundamental laws from which the special laws in the different branches of science, including the social sciences, can be deduced. Here also, the analysis of language is regarded as one of the chief methods of the science of science. While logical positivism stressed chiefly the logical side of this analysis, it is here carried out from various directions, including an analysis of the biological and sociological sides of the activities of language and knowledge, as they have been emphasized earlier by Pragmatism (q.v.), especially C. S. Peirce and G. H. Mead. Thus the development leads now to a comprehensive general theory of signs or semiotic (q.v.) as a basis for philosophy The following publications and meetings may be regarded as organs of this movement. The periodical "Erkenntnis", since 1930, now continued as "Journal of Unified Science" The "Encyclopedia of Unified Science", its first part ("Foundations of the Unity of Science", 2 vols.) consisting of twenty monographs (eight appeared by 1940). Here, the foundations of various fields of science are discussed, especially from the point of view of the unity of science and scientific procedure, and the relations between the fields. Thus, the work intends to serve as an introduction to the science of science (q.v.). A series of International Congresses for the Unity of Science was started by a preliminary conference in Prague 1934 (see report, Erkenntnis 5, 1935). The congresses took place at Pans in 1935 ("Actes", Pans 1936; Erkenntnis 5, 1936); at Copenhagen in 1936 (Erkenntnis 6, 1937); at Paris in 1937; at Cambridge, England, in 1938 (Erkenntnis 7, 1938); at Cambridge, Mass., in 1939 (J. Unif. Sc. 9, 1941); at Chicago in 1941. Concerning the development and the aims of this movement, see O. Neurath and C. W. Morris (for both, see above, I D), further H. Reichenbach, Ziele and Wege der heutigen Naturphilosophie, 1931; S. S. Stevens, "Psychology and the Science of Science", Psych. Bull. 36, 1939 (with bibliography). Bibliographies in "Erkenntnis": 1, 1931, p. 315, p. 335 (Polish authors); 2, 1931, p. 151, p. 189; 5, 1935, p. 185, p. 195 (American authors), p. 199 (Polish authors), p. 409, larger bibliography: in Encycl. Unif. Science, vol. II, No. 10 (to ippetr in 1942). -- R.C.
Andaja (Sanskrit) Aṇḍaja [from aṇḍa egg + ja, from the verbal root jan to be born] Egg-born, oviparous; the mode of reproduction of birds, reptiles, and fish. In theosophical writings the androgynous human creatures of the early and middle third root-race reproduced themselves by means of huge eggs dropped from the parent-body during the proper season of the year; and that these eggs after a period of incubation in the open air broke, thus freeing the human young, much after the fashion that prevails today among birds and certain reptiles.
Angkor Thom. Twelfth-century Khmer (Cambodian) temple city constructed by Jayavarman VII (r. 1181-c. 1220) and dedicated to AVALOKITEsVARA. Built shortly after the Khmer capital was sacked by invading Chams from the region of today's central Vietnam, Angkor Thom is surrounded by a hundred-meter-wide moat and an eight-meter-high wall. Arranged in the shape of a perfect rectangle oriented toward the cardinal directions, its walls are pierced at their center by gates that connect the city to the outside world via four broad avenues that bridge the moat. The avenues are flanked by massive railings in the form of a cosmic snake (NAGA) held aloft on one side by divinities (DEVA) and on the other by ASURAs, a motif recalling the Hindu creation myth of the churning of the cosmic ocean. The avenues run at right angles toward the center of the city complex, where the famous funerary temple of BAYON is located. Constructed of sandstone and in the form of a terraced pyramid, the Bayon represents among other symbols Mt. SUMERU, the axis mundi of the Hindu-Buddhist universe. The temple is entered through four doorways, one on each side, that lead through galleries richly carved with bas-reliefs depicting scenes from contemporary life and Hindu mythology. The temple is crowned with fifty-two towers, the largest of which occupies the center and pinnacle of the structure. The four sides of every tower bear colossal guardian faces that are believed to be portraits of Jayavarman VII in the guise of the bodhisattva Avalokitesvara. The Bayon is the first of Angkor's many temples dedicated to a MAHAYANA Buddhist cult; those built earlier were exclusively Hindu in affiliation. Beneath the central tower is a chamber that once housed a buddha image protected by a hooded nAga. This image was situated above a receptacle intended to receive the king's ashes at death. The Bayon thus combines the function and architectural elements of a Hindu temple and a Buddhist STuPA; and Jayavarman's identification with Avalokitesvara was but an extension of Angkor's long-standing Hindu devarAja (divine king) cult, which identified the reigning monarch as an incarnation of siva. Angkor Thom was the last of several temple cities that cover the large area known today as Angkor, each city having been built by a successive Khmer king and crowned with an elaborate funerary shrine at its center. The most famous of these is the nearby ANGKOR WAT, the largest religious structure in the world, built by Suryavarman II between 1131 and 1150.
An :::investment ::: is an asset or item acquired with the goal of generating income or appreciation. In an economic sense, an investment is the purchase of goods that are not consumed today but are used in the future to create wealth. In finance, an investment is a monetary asset purchased with the idea that the asset will provide income in the future or will later be sold at a higher price for a profit.
An :::unbiased_predictor ::: is a theory that spot prices at some future date will be equal to today's forward rates. However, it does not take into account any risk premiums demanded by the market or changing economic conditions, especially interest rates. Also called the unbiased expectations hypothesis or expectations theory.
Apart from the remarkable learning that these earlier works display, two things are noteworthy about them. The first is that they are principally based on a single source language or Buddhist tradition. The second is that they are all at least a half-century old. Many things have changed in the field of Buddhist Studies over the past fifty years, some for the worse, some very much for the better. One looks back in awe at figures like Louis de la Vallée Poussin and his student Msgr. Étienne Lamotte, who were able to use sources in Sanskrit, PAli, Chinese, Japanese, and Tibetan with a high level of skill. Today, few scholars have the luxury of time to develop such expertise. Yet this change is not necessarily a sign of the decline of the dharma predicted by the Buddha; from several perspectives, we are now in the golden age of Buddhist Studies. A century ago, scholarship on Buddhism focused on the classical texts of India and, to a much lesser extent, China. Tibetan and Chinese sources were valued largely for the access they provided to Indian texts lost in the original Sanskrit. The Buddhism of Korea was seen as an appendage to the Buddhism of China or as a largely unacknowledged source of the Buddhism of Japan. Beyond the works of "the PAli canon," relatively little was known of the practice of Buddhism in Sri Lanka and Southeast Asia. All of this has changed for the better over the past half century. There are now many more scholars of Buddhism, there is a much higher level of specialization, and there is a larger body of important scholarship on each of the many Buddhist cultures of Asia. In addition, the number of adherents of Buddhism in the West has grown significantly, with many developing an extensive knowledge of a particular Buddhist tradition, whether or not they hold the academic credentials of a professional Buddhologist. It has been our good fortune to be able to draw upon this expanding body of scholarship in preparing The Princeton Dictionary of Buddhism.
Arnold, Edwin. (1832-1904). Sir Edwin Arnold was educated at Oxford and served as principal of a government college in Pune, India, from 1856 to 1861, during which time he studied Indian languages and published translations from the Sanskrit. He eventually returned to England, due primarily to the death of a child and his wife's illness. Upon his return, he became a writer for The Daily Telegraph newspaper, where he was appointed chief editor in 1873. He wrote his most famous work, The Light of Asia, during this period. After leaving his editorial position, he traveled widely in Asia, especially in Japan, and published popular accounts of his travels. Although largely forgotten today, The Light of Asia was in its own time a foundational text for anyone in the English-speaking world interested in Buddhism. First published in 1879, The Light of Asia was a poetic rendering of the life of the Buddha. Arnold used as his chief source a French translation of the LALITAVISTARA, one of the more ornate and belletristic Indian biographies of the Buddha. Arnold, however, added his own embellishments and deployed important scenes from the life of the Buddha differently than had previous authors in order to intensify the narrative. Despite the animosity it aroused in many Christian pulpits, the book was a favorite of Queen Victoria, who subsequently knighted Arnold. Although it has long been rendered obsolete, The Light of Asia played a seminal role in introducing the history and belief systems of Buddhism to the West. Arnold also played an important role in rallying support worldwide for the restoration of the important Buddhist pilgrimage site of BODHGAYA, the place where the Buddha achieved enlightenment. He and Reverend SUMAnGALA sent a petition to the Queen of England requesting permission to buy the land and the temple from the Hindus and restore the neglected site. Although unsuccessful, his efforts eventually came to fruition after Indian independence in 1949, when the Indian government returned control of BodhgayA to the Buddhists.
Arya (Sanskrit) Ārya [from the verbal root ṛ to rise, tend upward] Holy, hallowed, highly evolved or especially trained; a title of the Hindu rishis. Originally a term of ethical as well as intellectual and spiritual excellence, belonging to those who had completely mastered the aryasatyani (holy truths) and who had entered upon the aryamarga (path leading to moksha or nirvana). It was originally applicable only to the initiates or adepts of the ancient Aryan peoples, but today Aryan has become the name of a race of the human family in its various branches. All ancient peoples had their own term for initiates or adepts, as for instance among the ancient Hebrews the generic name Israel, or Sons of Israel.
As the study or science of things which are hid and secret, occultism is a generalizing term because what is hid or secret in one age may readily be in a succeeding age more or less commonly known and open to public investigation. Many things that in medieval Europe were distinctly secret and therefore occult, are today the field of scientific investigation; and what is now considered to be occult, if science continues in its progress and research, may in the succeeding age in its turn become open and matter of common knowledge. Occultism then will simply have shifted its field of investigation and study to matters still more secret, still more recondite, still more deeply hid in fields of nature which are now scarcely suspected.
Astral Monad or Soul The animal soul or vital-astral soul, the lowest and feeblest reflection or vehicle of the divine monad; when enlightened by the human monad, it produces the human being known today.
Astrology today is an impaired legacy from Greece and Rome through the medieval art, elaborated by the speculative industry of modern students; and that same medieval astrology was itself no more than a decayed scion of the ancient stock. Modern astrology is too often cultivated in a spirit which binds us to our personality or caters to frivolous curiosity. To the merest tyro, however, it soon becomes evident that the planets cause or indicate character and events; what use the individual makes of this knowledge depends on the motives with which it is sought. Anxiety about personal fate, the desire for influence and notoriety, the need for earning a living, or even knowledge for its own sake — such motives will qualify his attainments in proportion to the scope of the sphere to which he limits himself. As the old saying attests, the stars impel, they do not compel.
Atisa DīpaMkarasrījNAna. (T. A ti sha Mar me mdzad dpal ye shes) (982-1054). Indian Buddhist monk and scholar revered by Tibetan Buddhists as a leading teacher in the later dissemination (PHYI DAR) of Buddhism in Tibet. His name, also written as Atisha, is an ApabhraMsa form of the Sanskrit term atisaya, meaning "surpassing kindness." Born into a royal family in what is today Bangladesh, Atisa studied MAHAYANA Buddhist philosophy and TANTRA as a married layman prior to being ordained at the age of twenty-nine, receiving the ordination name of DīpaMkarasrījNAna. After studying at the great monasteries of northern India, including NALANDA, ODANTAPURĪ, VIKRAMAsĪLA, and SOMAPURA, he is said to have journeyed to the island of Sumatra, where he studied under the CITTAMATRA teacher Dharmakīrtisrī (also known as guru Sauvarnadvīpa) for twelve years; he would later praise Dharmakīrtisrī as a great teacher of BODHICITTA. Returning to India, he taught at the Indian monastic university of VIKRAMAsĪLA. Atisa was invited to Tibet by the king of western Tibet YE SHES 'OD and his grandnephew BYANG CHUB 'OD, who were seeking to remove perceived corruption in the practice of Buddhism in Tibet. Atisa reached Tibet in 1042, where he initially worked together with the renowned translator RIN CHEN BZANG PO at THO LING monastery in the translation of PRAJNAPARAMITA texts. There, he composed his famous work, the BODHIPATHAPRADĪPA, or "Lamp for the Path to Enlightenment," an overview of the MahAyAna Buddhist path that served as a basis for the genre of literature known as LAM RIM ("stages of the path"). He spent the remaining twelve years of his life in the central regions of Tibet, where he formed his principal seat in Snye thang (Nyetang) outside of LHA SA where he translated a number of MADHYAMAKA works into Tibetan. He died there and his relics were interred in the SGROL MA LHA KHANG. Atisa and his chief disciples 'BROM STON RGYAL BA'I 'BYUNG GNAS and RNGOG LEGS PA'I SHES RAB are considered the forefathers of the BKA' GDAMS PA sect of Tibetan Buddhism. In Tibet, he is commonly known by the honorific title Jo bo rje (Jowoje), "the Superior Lord."
At the same time, practically all antiquity adopted the geocentric point of view for public dissemination of their ideas. Secrecy may have been their reason; or they may have wished to represent the mechanism geocentrically for convenience of use, since they and their readers lived upon the earth and not upon the sun. The same secrecy is not necessary today because we no longer recognize the harmony of nature and the universal correspondences: we can be trusted with the key because we have mislaid the lock.
At the time that the Neoplatonists voiced their teachings, the Mediterranean world was in a condition similar in some respects to that of today: the Roman imperium had brought about a commingling of many cultures, ancient and modern, Eastern and Western, so that there was a suitable field for revival of the ancient wisdom-religion as the common source and reconciler of all faiths. Such a system may be called eclectic in a sense; but the expression is unjust if it is meant to imply a mere patchwork of borrowed fragments.
Balanced scorecard - An approach to performance measurement that also focuses on what managers are doing today to create future shareholder value. A balanced scorecard is a set of performance measures constructed for four dimensions of performance. The dimensions are financial, customer, internal processes, and learning and growth. Having financial measures is critical even if they are backward looking. After all, they have a great effect on the evaluation of the company by shareholders and creditors. Customer measures examine the company's success in meeting customer expectations. Internal process measures examine the company's success in improving critical business processes. And learning and growth measures examine the company's success in improving its ability to adapt, innovate, and grow. The customer, internal processes, and learning and growth measures are generally thought to be predictive of future success (i.e., they are not backward looking). After reviewing these measures, note how "balance" is achieved: (I) performance is assessed across a balanced set of dimensions (financial, customer, internal processes, and innovation); (2) quantitative measures (e.g., number of defects) are balanced with qualitativemeasures (e.g., ratings of customer satisfaction); and (3) there is a balance of backward-looking measures (e.g., financial measures like growth in sales) and forward-looking measures (e.g., number of new patents as an innovation measure).
Bamian, Statues of Five colossal statues representing the height of the early human races, cut in rock by initiates of the late fourth and the fifth root-races to preserve for posterity a physical record of the height of the early races, located near Bamian (Bamiyan or Bamian), a small town in Afghanistan. The largest statue, 173 feet high, represents the first ethereal root-race of mankind. The next statue, 120 feet tall, represents the sweat-born or second root-race. The third statue, 60 feet high, immortalizes the third root-race. The fourth, representing the fourth root-race or Atlanteans, is 27 feet high. The fifth statue is only a little larger than the average tall man of today, and represents our present fifth root-race (cf SD 2:337-40).
beta testing "programming" Evaluation of a pre-release (potentially unreliable) version of a piece of {software} (or possibly {hardware}) by making it available to selected users ("beta testers") before it goes on general distribution. Beta testign aims to discover {bugs} that only occur in certain environments or under certain patterns of use, while reducing the volume of feedback to a manageable level. The testers benefit by having earlier access to new products, features and fixes. Beta testing may be preceded by "alpha testing", performed in-house by a handful of users (e.g. other developers or friends), who can be expected to give rapid, high quality feedback on design and {usability}. Once the product is considered to be usable for its intended purpose it then moves on to "beta testing" by a larger, but typically still limited, number of ordinary users, who may include external customers. Some companies such as {Google} or {Degree Jungle (http://www.degreejungle.com/rankings/best-online-colleges)} stretch the definition, claiming their products are "in beta" for many months by millions of users. The term derives from early 1960s terminology for {product cycle} checkpoints, first used at {IBM} but later standard throughout the industry. "{Alpha test}" was the {unit test}, {module test} or {component test} phase; "Beta Test" was initial {system test}. These themselves came from earlier A- and B-tests for hardware. The A-test was a feasibility and manufacturability evaluation done before any commitment to design and development. The B-test was a demonstration that the engineering model functioned as specified. The C-test (corresponding to today's beta) was the B-test performed on early samples of the production design. (2013-06-09)
beta testing ::: (programming) Testing a pre-release (potentially unreliable) version of a piece of software by making it available to selected users. This term derives from early 1960s terminology for product cycle checkpoints, first used at IBM but later standard throughout the industry.Alpha test was the unit, module, or component test phase; Beta Test was initial system test. These themselves came from earlier A- and B-tests for today's beta) was the B-test performed on early samples of the production design.An item in beta test is thus mostly working but still under test. In the Real World, systems (hardware or software) often go through two stages of release testing: Alpha (in-house) and Beta (out-house?). Beta releases are generally made available to a small number of lucky (or unlucky), trusted customers. (1996-11-05)
Birkenau ::: The death camp of Auschwitz II and III. Today, Auschwitz II is mostly destroyed; Auschwitz III is destroyed except for a few barracks.
Birs-Nimrud Modern name of an ancient Babylonian ziggurat or temple-tower of ancient Borsippa. Even today it is the most conspicuous and striking ruin in Iraq, situated on the top of a hill over a hundred feet high. A pyramidal, stepped structure called “the house of the seven divisions of heaven and earth,” it was dedicated to Nebo, the ancient Chaldean god of wisdom. Each of the seven divisions or stages was dedicated to one of the seven planets and was faced with bricks of the color appropriate to the planet.
Blue Screen of Death ::: (humour) (BSOD) The infamous white-on-blue text screen which appears when Microsoft Windows crashes. BSOD is mostly seen on the 16-bit systems such as removed a required CD-ROM from the drive. It is often impossible to recover cleanly from a BSOD.The acronym BSOD is sometimes used as a verb, e.g. Windoze just keeps BSODing on me today. (1998-09-08)
Blue Screen of Death "humour" (BSOD) The infamous white-on-blue text screen which appears when {Microsoft Windows} crashes. BSOD is mostly seen on the 16-bit systems such as {Windows 3.1}, but also on {Windows 95} and apparently even under {Windows NT 4}. It is most likely to be caused by a {GPF}, although Windows 95 can do it if you've removed a required {CD-ROM} from the drive. It is often impossible to recover cleanly from a BSOD. The acronym BSOD is sometimes used as a verb, e.g. "{Windoze} just keeps BSODing on me today". (1998-09-08)
Body_of_knowledge ::: (BOK:) refers to the core teachings and skills required to work in a particular field or industry. The body of knowledge (BOK) is usually defined by professional associations or societies. Members of the profession outline what is needed to do their jobs and that forms the foundation for the curriculum of most professional programs or designations. People seeking to enter the profession must display their mastery of the body of knowledge in order to receive accreditation that enables them to practice these skills. Candidates usually demonstrate their mastery of the body of knowledge by passing rigorous examinations. These exams can be a single session or the accreditation can be done level by level, requiring a person to practice at a particular level for a set amount of time before challenging the next level. BREAKING DOWN 'Body of Knowledge - BOK' Body of knowledge is a more formal way of referring to things we more commonly call core competencies and required skills today. Not unlike a job advertisement, the body of knowledge is a list of things you must know and things you must be able to do before you will be accepted as a professional by the organization doing the accreditation. Universities have a defined body of knowledge that a student must demonstrate their familiarity with before being granted a degree. Trades have a body of knowledge that an apprentice works through in order to become a full journeyman of the trade. The actual contents of the body of knowledge for a particular profession evolves over time. This is one of the reasons that associations are often in charge of accreditation, as it is very difficult for people outside of a particular industry to keep up with new techniques and developments.
Bon, Bön (Tibetan) [possible variation of bod Tibet, or an ancient word meaning invoker] Also pon and bhon. The Tibetan religion before the introduction of Buddhism in the latter half of the 8th century. The priest and adherents of Bon are called Bonpos (bon po), the ancient invokers for the pre-Buddhist and non-Buddhist kings and nobles of Tibet. The Bon religion, which survives today, seems based on at least four sources: 1) the ancient folk religions of the Tibetan people; 2) the tradition of the ancient “invokers”; 3) a conscious competition with Buddhism in terms of doctrine, texts, institutions, pantheon, and ritual; and 4) a number of non-Tibetan influences, including Hindu, Iranian, Central Asian, and other elements. Bon has been influenced by Buddhism to the extent that it has its own Kanjur and Tanjur, its own monks and monasteries, and its own “Buddha,” Shen-rab (gshen rab). All existing Bon literature was produced after the introduction of Buddhism, and shows the influence of and competition with Buddhism. Bon has also influenced Tibetan Buddhism, especially the Nyingmapa and Kargyupa sects.
bookofshadows ::: Book of Shadows Gerald Gardner coined the term Book of Shadows as a substitute for Grimoire. In Wiccan tradition, the Book of Shadows is the book in which a coven or a solitary witch secretly keeps a record of spells and rituals. Most such books were hand written and elaborately decorated, although many today are created on computers.
Brain: According to Aristotle, it is a cooling organ of the body. Early in the history of philosophy, it was regarded as closely connected with consciousness and with activities of the soul. Descartes contended that mind-body relations are centered in the pineal gland located between the two hemispheres of the brain. Cabanis, a sensualistic materialist, believed that the brain produces consciousness in a manner similar to that in which the liver produces the bile. Many have sought to identify it with the seat of the soul. Today consciousness is recognized to be a much more complex phenomenon controlled by the entire nervous system, rather than by any part of the brain, and influenced by the bodily metabolism in general. -- R.B.W.
Buddhacarita. (T. Sangs rgyas kyi spyod pa; C. Fosuoxing zan; J. Butsushogyosan; K. Pulsohaeng ch'an 佛所行讚). In Sanskrit, "Acts [viz., Life] of the Buddha"; the title of two verse compositions written in the first and second centuries CE that were intended to serve as a complete biography of the historical Buddha. The first was by the monk Sangharaksa (c. first century CE), whose work survives today only in its Chinese translation. The second version, which became hugely popular across Asia, was composed by the well-known Indian philosopher-poet AsVAGHOsA (c. second century), who was supposedly an opponent of Buddhism until he converted after losing a debate with the VAIBHAsIKA teacher PARsVA. Because of the early date of Asvaghosa's epic poem, it is of great importance for both the history of Indian Buddhism, as well as the study of classical Indian linguistics and thought. Asvaghosa's version of the Buddha's life begins with a description of his parents-King sUDDHODANA and Queen MAYA-and ends with the events that immediately follow his death, or PARINIRVAnA. His text is written in the style of high court poetry, or kAvya. In keeping with this style, the Buddhacarita is characterized by lengthy digressions and elaborate descriptions. For example, one entire canto is devoted to a detailed description of the sight of the women sleeping in the palace that precedes GAUTAMA's renunciation (pravrajya; see PRAVRAJITA). Canto XII provides an invaluable outline of the ancient Indian SAMkhya philosophical system. The Buddhacarita has served an important role within the Buddhist tradition itself, as the canonical works do not offer a systematic, chronological account of the Buddha's life from his birth through his death. Only the first half of the Buddhacarita is extant in its original Sanskrit; the remainder survives in Tibetan and Chinese translations.
Buddhism ::: A dharmic religion and philosophy based on the teachings of the Buddha, Siddhārtha Gautama. The basic teachings of Buddhism have to do with the nature of suffering or dissatisfaction (dukkha) and its avoidance through ethical principles (the Eightfold Path). Buddhism originated in India, and is today largely followed in East Asia, including China, Japan, Korea, Tibet, and Thailand. Buddhism is divided into different sects and movements, of which the largest are the Mahayana, Theravada, and Vajrayana.
Buddhism ::: The teachings of Gautama the Buddha. Buddhism today is divided into two branches, the Northern andthe Southern. The Southern still retains the teachings of the "Buddha's brain," the "eye doctrine," that isto say his outer philosophy for the general world, sometimes inadequately called the doctrine of formsand ceremonies. The Northern still retains his "heart doctrine" -- that which is hid, the inner life, theheart-blood, of the religion: the doctrine of the inner heart of the teaching.The religious philosophy of the Buddha-Sakyamuni is incomparably nearer to the ancient wisdom, theesoteric philosophy of the archaic ages, than is Christianity. Its main fault today is that teachers later thanthe Buddha himself carried its doctrines too far along merely formal or exoteric lines; yet, with all that, tothis day it remains the purest and holiest of the exoteric religions on earth, and its teachings evenexoterically are true -- once they are properly understood. They need but the esoteric key in interpretationof them. As a matter of fact, the same may be said of all the great ancient world religions. Christianity,Brahmanism, Taoism, and others all have the same esoteric wisdom behind the outward veil of theexoteric formal faith.
Budding or Gemmation A form a asexual reproduction in which the new individual is developed from a protuberance on the body of the parent, the new individual either remaining attached, as in polyzoa and most corals, or separating, as in hydra. This process is used as an analogy to convey the method of reproduction followed by the humanity of the second root-race. The bodies were more ethereal and also differed in certain reproductive processes from what takes place in humans today, so that it is not now easy to give a complete picture of the process of budding as it then was. The development of the germ-cell and its extrusion of polar cells furnish additional clues, both to this process and the allied process of fission. Besides a survival of analogous methods of reproduction in some of the present lower forms of life, there are also similar instances in the power which some creatures have of reproducing lost limbs, and in the power of cicatrization of wounds in the higher mammalia.
Carl Friedrich Gauss ::: (person) A German mathematician (1777 - 1855), one of all time greatest. Gauss discovered the method of least squares and Gaussian elimination.Gauss was something of a child prodigy; the most commonly told story relates that when he was 10 his teacher, wanting a rest, told his class to add up all the numbers from 1 to 100. Gauss did it in seconds, having noticed that 1+...+100 = 100+...+1 = (101+...+101)/2.He did important work in almost every area of mathematics. Such eclecticism is probably impossible today, since further progress in most areas of mathematics requires much hard background study.Some idea of the range of his work can be obtained by noting the many mathematical terms with Gauss in their names. E.g. Gaussian elimination (differential geometry); Gauss's identity (hypergeometric functions); Gauss sums (number theory).His favourite area of mathematics was number theory. He conjectured the Prime Number Theorem, pioneered the theory of quadratic forms, proved the quadratic reciprocity theorem, and much more.He was the first mathematician to use complex numbers in a really confident and scientific way (Hardy & Wright, chapter 12).He nearly went into architecture rather than mathematics; what decided him on mathematics was his proof, at age 18, of the startling theorem that a regular N-sided polygon can be constructed with ruler and compasses if and only if N is a power of 2 times a product of distinct Fermat primes. (1995-04-10)
Carl Friedrich Gauss "person" A German mathematician (1777 - 1855), one of all time greatest. Gauss discovered the {method of least squares} and {Gaussian elimination}. Gauss was something of a child prodigy; the most commonly told story relates that when he was 10 his teacher, wanting a rest, told his class to add up all the numbers from 1 to 100. Gauss did it in seconds, having noticed that 1+...+100 = 100+...+1 = (101+...+101)/2. He did important work in almost every area of mathematics. Such eclecticism is probably impossible today, since further progress in most areas of mathematics requires much hard background study. Some idea of the range of his work can be obtained by noting the many mathematical terms with "Gauss" in their names. E.g. {Gaussian elimination} ({linear algebra}); {Gaussian primes} (number theory); {Gaussian distribution} (statistics); {Gauss} [unit] (electromagnetism); {Gaussian curvature} (differential geometry); {Gaussian quadrature} (numerical analysis); {Gauss-Bonnet formula} (differential geometry); {Gauss's identity} ({hypergeometric functions}); {Gauss sums} ({number theory}). His favourite area of mathematics was {number theory}. He conjectured the {Prime Number Theorem}, pioneered the {theory of quadratic forms}, proved the {quadratic reciprocity theorem}, and much more. He was "the first mathematician to use {complex numbers} in a really confident and scientific way" (Hardy & Wright, chapter 12). He nearly went into architecture rather than mathematics; what decided him on mathematics was his proof, at age 18, of the startling theorem that a regular N-sided polygon can be constructed with ruler and compasses if and only if N is a power of 2 times a product of distinct {Fermat primes}. (1995-04-10)
Carus, Paul. (1852-1919). An early supporter of Buddhism in America and the proponent of the "religion of science": a faith that claimed to be purified of all superstition and irrationality and that, in harmony with science, would bring about solutions to the world's problems. Carus was born in Ilsenberg in Harz, Germany. He immigrated to America in 1884, settling in LaSalle, Illinois, where he assumed the editorship of the Open Court Publishing Company. He attended the World Parliament of Religions in Chicago in 1893 and became friends with several of the Buddhist delegates, including DHARMAPALA and SHAKU SoEN, who were among the first to promote his writing. Later, Shaku Soen's student, DAISETZ TEITARO SUZUKI, would spend eleven years working with and for Carus in LaSalle. In 1894, Carus published The Gospel of Buddha according to Old Records, an anthology of passages from Buddhist texts drawn from contemporary translations in English, French, and German, making particular use of translations from the PAli by THOMAS W. RHYS DAVIDS, as well as translations of the life of the Buddha from Chinese and Tibetan sources. Second only to Edwin Arnold's Light of Asia in intellectual influence at the time, The Gospel was arranged like the Bible, with numbered chapters and verses and a table at the end that listed parallel passages from the New Testament. The Gospel was intended to highlight the many agreements between Buddhism and Christianity, thereby bringing out "that nobler Christianity which aspires to the cosmic religion of universal truth." Carus was free in his manipulation of his sources, writing in the preface that he had rearranged, retranslated, and added emendations and elaborations in order to make them more accessible to a Western audience; for this reason, the translated sources are not always easy to trace back to the original literature. He also makes it clear in the preface that his ultimate goal is to lead his readers to the Religion of Science. He believed that both Buddhism and Christianity, when understood correctly, would point the way to the Religion of Science. Although remembered today for his Gospel, Carus wrote some seventy books and more than a thousand articles. His books include studies of Goethe, Schiller, Kant, and Chinese thought.
CaryAgītikosa. (T. Spyod pa'i glu'i mdzod). In Sanskrit, "Anthology of Songs on Practice"; a collection of fifty songs, dating from the eighth through the twelfth centuries, that represent some of the oldest examples of specifically tantric literature written in an Indian vernacular language (see APABHRAMsA). The manuscript was discovered in Nepal in 1907 and published in 1916, and contained four sections. The first section in the collection, CaryAcaryAbhiniscaya, was written in the Bengali vernacular, while the three other sections were written in Eastern ApabhraMsa, a late Middle Indic dialect from the Bengal region. The original manuscript of the CaryAgītikosa contained sixty-nine folios, which included the fifty songs, with exegeses in Sanskrit. By the time of the text's rediscovery, however, five folios were lost, leaving sixty-four folios containing the text of forty-six full songs and the first six lines of another ten-lined song. The names of twenty-three different authors are ascribed to the songs themselves; the authorship of the Sanskrit commentary to the Bengali songs is attributed to Munidatta. The songs were handed down orally before they were committed to writing, and even today they are sung in the Buddhist communities of Nepal, Tibet, and other neighboring areas of the HimAlayas. Most of the songs deal with gaining release from the bondage of the illusory world and enjoying the great bliss of enlightenment, by employing worldly similes drawn from marriage and such daily activities as fermenting wine and rowing a boat.
Cause: (Lat. causa) Anything responsible for change, motion or action. In the history of philosophy numerous interpretations were given to the term. Aristotle distinguished among the material cause, or that out of which something arises, the formal cause, that is, the pattern or essence determining the creation of a thing, the efficient cause, or the force or agent producing an effect; and the final cause, or purpose. Many thinkers spoke also of the first cause, usually conceived as God. During the Renaissance, with the development of scientific interest in nature, cause was usually conceived as an object. Today, it is generally interpteted as energy or action, whether or not connected with matter. According to Newton, "to the same natural effects we must, as far as possible, assign the same causes." But J. S. Mill contended, in his doctrine of the plurality of causes, that an effect, or a kind of effect (e.g. heat or death) may be produced by various causes. The first clear formulation of the principle was given by Leukippus "Nothing happens without a ground but everything through a cause and of necessity." -- R.B.W.
Ceremonies, Ceremonials, Sacred- Originally and essentially acts of magic, designed to bring about particular and definite results, but now almost wholly ritual observances performed from habit, from unthinking reverence to misunderstood tradition, or merely to impress the devotional imagination. The anointing of a candidate in the Mysteries was actually the completion of a process which began on higher planes and in the candidate’s inner nature, not a mere symbol intended to fix his attention or to impress his mind. In two of its ecclesiastical analogs, baptism and confirmation, we find them regarded by some churches as the “outward and visible sign of an inward and spiritual grace,” and by others as an actual conveying of grace to the candidate; and the same with other Church sacraments. In real ceremonial magic this is fully recognized, and success depends upon the exact fulfillment of the necessary conditions; similarly in white magic, but the knowledge and proficiency required for the fulfillment of the requisite conditions is apparently beyond the attainments of the great multitude of people today. It comes only in higher degrees of chelaship and is carefully guarded from profanation. For ceremonial magic, whether white or black, means the evocation of various forces of nature, stronger or weaker depending upon their nature, demanding for their control a resolute will, an inflexible mind, and an immaculately pure heart. Ceremonies performed in ignorance may be as barren of results as a static electric machine worked in a fog.
Chan. (J. Zen; K. Son; V. Thièn 禪). In Chinese, the "Meditation," or Chan school (CHAN ZONG); one of the major indigenous schools of East Asian Buddhism. The Sinograph "chan" is the first syllable in the transcription channa, the Chinese transcription of the Sanskrit term DHYANA (P. JHANA); thus chan, like the cognate term chanding (chan is a transcription and ding a translation, of dhyAna), is often translated in English simply as "meditation." For centuries, the title CHANSHI (meditation master) was used in such sources as the "Biography of Eminent Monks" (GAOSENG ZHUAN) to refer to a small group of elite monks who specialized in the art of meditation. Some of these specialists adopted the term chan as the formal name of their community (Chan zong), perhaps sometime during the sixth or seventh centuries. These early "Chan" communities gathered around a number of charismatic teachers who were later considered to be "patriarchs" (ZUSHI) of their tradition. The legendary Indian monk BODHIDHARMA was honored as the first patriarch; it was retrospectively claimed that he first brought the Chan teachings to China. Later Chan lineage histories (see CHUANDENG LU) reconstructed elaborate genealogies of such patriarchs that extended back to MAHAKAsYAPA, the first Indian patriarch, and ultimately to the Buddha himself; often, these genealogies would even go back to all of the seven buddhas of antiquity (SAPTABUDDHA). Six indigenous patriarchs (Bodhidharma, HUIKE, SENGCAN, DAOXIN, HONGREN, and HUINENG) are credited by the established tradition with the development and growth of Chan in China, but early records of the Chan school, such as the LENGQIE SHIZI JI and LIDAI FABAO JI, reveal the polemical battles fought between the disparate communities to establish their own teachers as the orthodox patriarchs of the tradition. A particularly controversial dispute over the sixth patriarchy broke out between the Chan master SHENXIU, the leading disciple of the fifth patriarch Hongren, and HEZE SHENHUI, the purported disciple of the legendary Chinese monk Huineng. This dispute is often referred to as the "sudden and gradual debate," and the differing factions came to be retrospectively designated as the gradualist Northern school (BEI ZONG; the followers of Shenxiu) and the subitist Southern school (NAN ZONG; the followers of Huineng). The famous LIUZU TANJING ("Platform Sutra of the Sixth Patriarch"), composed by the followers of this putative Southern school, is an important source for the history of this debate. Following the sixth patriarch, the Chan lineage split into a number of collateral lines, which eventually evolved into the so-called "five houses and seven schools" (WU JIA QI ZONG) of the mature Chan tradition: the five "houses" of GUIYANG (alt. Weiyang), LINJI, CAODONG, YUNMEN, and FAYAN, and the subsequent bifurcation of Linji into the two lineages of HUANGLONG and YANGQI, giving a total of seven schools. ¶ The teachings of the Chan school were introduced to Korea perhaps as early as the end of the seventh century CE and the tradition, there known as SoN, flourished with the rise of the Nine Mountains school of Son (KUSAN SoNMUN) in the ninth century. By the twelfth century, the teachings and practices of Korean Buddhism were dominated by Son; and today, the largest Buddhist denomination in Korea, the CHOGYE CHONG, remains firmly rooted in the Son tradition. The Chan teachings were introduced to Japan in the late twelfth century by MYoAN EISAI (1141-1215); the Japanese tradition, known as ZEN, eventually developed three major sects, RINZAISHu, SoToSHu, and oBAKUSHu. The Chan teachings are traditionally assumed to have been transmitted to Vietnam by VINĪTARUCI (d. 594), a South Indian brAhmana who is claimed (rather dubiously) to have studied in China with the third Chan patriarch SENGCAN before heading south to Guangzhou and Vietnam. In 580, he is said to have arrived in Vietnam and settled at Pháp Van monastery, where he subsequently transmitted his teachings to Pháp Hièn (d. 626), who carried on the Chan tradition, which in Vietnamese is known as THIỀN. In addition to the Vinītaruci lineage, there are two other putative lineages of Vietnamese Thièn, both named after their supposed founders: VÔ NGÔN THÔNG (reputedly a student of BAIZHANG HUAIHAI), and THẢO ĐƯỜNG (reputedly connected to the YUNMEN ZONG lineage in China). Chan had a presence in Tibet during the early dissemination (SNGA DAR) of Buddhism, and the Chan monk MOHEYAN was an influential figure at the Tibetan court in the late eighth century, leading to the famous BSAM YAS DEBATE.
Characterology: This name originally was used for types; thus in Aristotle and Theophrastus, and even much later, e.g. in La Bruyere. Gradually it came to signify something individual; a development paralleled by the replacement of "typical" figures on the stage by individualities. There is no agreement, even today, on the definition; confusion reigns especially because of an insufficient distinction between character, personality, and person. But all agree that character manifests itself in the behavior of a person. One can distinguish a merely descriptive approach, one of classification, and one of interpretation. The general viewpoints of interpretation influence also description and classification, since they determine what is considered "important" and lay down the rules by which to distinguish and to classify. One narrow interpretation looks at character mainly as the result of inborn properties, rooted in organic constitution; character is considered, therefore, as essentially unchangeable and predetermined. The attempts at establishing correlations between character and body-build (Kretschmer a.o.) are a special form of such narrow interpretation. It makes but little difference if, besides inborn properties, the influence of environmental factors is acknowledged. The rationalistic interpretation looks at character mainly as the result of convictions. These convictions are seen as purely intellectual in extreme rationalism (virtue is knowledge, Socrates), or as referring to the value-aspect of reality which is conceived as apprehended by other than merely intellectual operations. Thus, Spranger gives a classification according to the "central values" dominating a man's behavior. (Allport has devised practical methods of character study on this basis.) Since the idea a person has of values and their order may change, character is conceived as essentially mutable, even if far going changes may be unfrequent. Character-education is the practical application of the principles of characterology and thus depends on the general idea an author holds in regard to human nature. Character is probably best defined as the individual's way of preferring or rejecting values. It depends on the innate capacities of value-apprehension and on the way these values are presented to the individual. Therefore the enormous influence of social factors. -- R.A.
Chion'in. (知恩院). In Japanese, "Knowing Beneficence Cloister"; the headquarters of the JoDOSHu, or PURE LAND school of Japanese Buddhism, which was founded by HoNENs (1133-1212); located in the Higashiyama district of Kyoto. Chion'in was the site where Honen taught and where he died after a long period of fasting. His disciple Genchi (1183-1238) built the complex in his honor in 1234 and, still today, a statue of Honen is enshrined in the founder's hall. Most of the monastery was destroyed by fire in 1633, but the third Tokugawa shogun rebuilt the monastery in the middle of the seventeenth century with the structures present today. These include the main gate, or sanmon, built in 1619 and the largest gate of this type in Japan at seventy-nine feet tall. The oldest building on the monastery campus is the hondo, or main Buddha hall, built in 1633, which can hold three thousand people. Guesthouses from 1641 are roofed in the Irimoya style, and the roof beams on many of the buildings are capped with the Tokugawa three-hollyhock leaf crest. Various hallways in the monastery have also been built with "nightingale floors" (J. uguisubari)-floorboards with metal ends that rub on metal joints when someone walks across them, making them extremely squeaky. This flooring was specifically designed to sound an alarm in case any assassin might try to sneak into the sleeping quarters when the Tokugawa family stayed over at the monastery. The monastery's bell was cast in 1633 and weighs seventy-four tons; it is so massive that it takes seventeen monks to ring it when it is rung annually on New Year's Day.
Ch'obalsim chagyong mun. (初發心自警文). In Korean, "Personal Admonitions to Neophytes Who Have First Aroused the Mind," a primer of three short texts used to train Korean postulants and novices in the basics of Buddhist morality and daily practice, compiled during the middle of the Choson dynasty (1392-1910). The title of the primer is constructed by combining elements from its three constituent texts: (1) POJO CHINUL's (1158-1210) Kye ch'osim hagin mun ("Admonitions to Neophytes"), a vade mecum for monastic conduct directed to novices, monks, and SoN monks residing in the meditation hall; (2) WoNHYO's (617-686) PALSIM SUHAENG CHANG ("Arouse Your Mind and Practice") (-balsim is the first two Sinographs in the title of Palsim suhaeng chang); and (3) Yaun Kagu's (fl. c. 1376) Chagyong or Chagyong mun ("Self-Admonitions"), a set of ten behavioral codes to follow in religious development. The Ch'obalsim Chagyong mun continues today to be among the very first works read by male and female postulants in the monastic community.
Chogye chong. (曹溪宗). In Korean, the "Chogye order"; short for Taehan Pulgyo Chogye chong (Chogye Order of Korean Buddhism); the largest Buddhist order in Korea, with and some fifteen thousand monks and nuns and over two thousand monasteries and temples organized around twenty-five district monasteries (PONSA). "Chogye" is the Korean pronunciation of the Chinese Caoxi, the name of the mountain (CAOXISHAN) where the sixth patriarch (LIUZU) of CHAN, HUINENG, resided; the name is therefore meant to evoke the order's pedigree as a predominantly Chan (K. SoN) tradition, though it seeks also to incorporate all other major strands of Korean Buddhist thought and practice. The term Chogye chong was first used by the Koryo monk ŬICHoN to refer to the "Nine Mountains school of Son" (KUSAN SoNMUN), and the name was used at various points during the Koryo and Choson dynasties to designate the indigenous Korean Son tradition. The Chogye order as it is known today is, however, a modern institution. It was formed in 1938 during the Japanese colonial administration of Korea, a year after the monastery of T'aegosa was established in central Seoul and made the new headquarters of Choson Buddhism (Choson Pulgyo ch'ongbonsan). This monastery, later renamed CHOGYESA, still serves today as the headquarters of the order. The constitution of the order traces its origins to Toŭi (d. 825), founder of the Kajisan school in the Nine Mountains school of Son; this tradition is said to have been revived during the Koryo dynasty by POJO CHINUL, who provided its soteriological grounding; finally, the order's lineage derives from T'AEGO POU, who returned to Korea at the very end of the Koryo dynasty with dharma transmission in the contemporary Chinese LINJI ZONG. In 1955, following the end of the Korean War, Korean Buddhism entered into a decade-long "purification movement" (chonghwa undong), through which the celibate monks (pigu sŭng) sought to remove all vestiges of Japanese influence in Korean Buddhism, and especially the institution of married monks (taech'o sŭng). This confrontation ultimately led to the creation of two separate orders: the Chogye chong of the celibate monks, officially reconstituted in 1962, and the much smaller T'AEGO CHONG of married monks.
Chogyesa. (曹溪寺). In Korean, "Chogye Monastery"; the administrative headquarters of the CHOGYE CHONG, the largest Buddhist order in contemporary Korea, and its first district monastery (PONSA). In an attempt to unify Korean Buddhist institutions during the Japanese colonial period, Korean Buddhist leaders prepared a joint constitution of the SoN and KYO orders and established the Central Bureau of Religious Affairs (Chungang Kyomuwon) in 1929. Eight years later, in 1937, the Japanese government-general decided to help bring the Buddhist tradition under centralized control by establishing a new headquarters for Choson Buddhism (Choson Pulgyo Ch'ongbonsan) in the capital of Seoul. With financial and logistical assistance from the Japanese colonial administration, the former headquarters building of a proscribed Korean new religion, the Poch'on'gyo, was purchased, disassembled, and relocated from the southwest of Korea to the site of Kakhwangsa in the Chongno district of central Seoul. That new monastery was given the name T'aegosa, after its namesake T'AEGO POU, the late-Koryo Son teacher who received dharma transmission in the Chinese LINJI ZONG. After the split in 1962 between the celibate monks of the Chogye chong and the married monks (taech'o sŭng), who organized themselves into the T'AEGO CHONG, T'aegosa was renamed Chogyesa, from the name of the mountain where the sixth patriarch (LIUZU) of Chan, HUINENG, resided (see CAOXISHAN). This monastery continues to serve today as the headquarters of the Chogye chong. In addition to the role it plays as the largest traditional monastery in the city center of Seoul, Chogyesa also houses all of the administrative offices of the order.
Cleanthes (3rd century BC) Greek Stoic philosopher and poet, native of Asia Minor, who studied under Zeno at Athens for 19 years and succeeded him as head of the Stoic school in 260 BC; a beautiful hymn to Zeus is the only one of his writings that remains today.
computer "computer" A machine that can be programmed to manipulate symbols. Computers can perform complex and repetitive procedures quickly, precisely and reliably and can store and retrieve large amounts of data. Most computers in use today are electronic {digital computers} (as opposed to {analogue computers}). The physical components from which a computer is constructed are known as {hardware}, which can be of four types: {CPU}, {memory}, {input devices} and {output devices}. The CPU ({central processing unit}) executes {software} {programs} which tell the computer what to do. Input and output (I/O) devices allow the computer to communicate with the user and the outside world. There are many kinds of memory or storage - fast, expensive, short term memory (e.g. {RAM}) to hold intermediate results, and slower, cheaper, long-term memory (e.g. {magnetic disk} and {magnetic tape}) to hold programs and data that are not being used immediately. Computers today are often connected to a {network} (which may be part of the {Internet}). This allows them to be accessed from elsewhere and to exchange data with other computers. (2018-06-25)
Condillac, Etienne: (l715-1780) French sensationalist. Successor of Locke. In his Traite des sensations, he works out the details of a system based on Lockean foundations in which all the human faculties are reduced in essence to a sensory basis. Understanding in all its phases, is deemed nothing more than the comparison or multiplication of sensations. He is important today for his having followed the lead of Locke in pointing the way to psychology to profit by observation and experience. -- L.E.D.
Council of Lyons in 1274, at Florence in 1439, and again in the 1540’s at the Council of Trent, and is today part of
C preprocessor "tool, programming" (cpp) The standard {Unix} {macro}-expansion utility run as the first phase of the {C} compiler, {cc}. Cpp interprets lines beginning with "
C preprocessor ::: (tool, programming) (cpp) The standard Unix macro-expansion utility run as the first phase of the C compiler, cc. Cpp interprets lines beginning with
critical period: a crucial period in a person's or animal's development when certain experiences must happen for normal development to proceed. Today it is more common to use the term sensitive period to describe the optimum period for certain experiences to happen.
Dao'an. (J. Doan; K. Toan 道安) (312-385). In Chinese, "Peace of the Way"; monk-exegete and pioneer of Buddhism during the Eastern Jin dynasty. A native of Fuliu in present-day Hebei province, at the age of eleven he became a student of the famous Kuchean monk and thaumaturge FOTUDENG. Fleeing from the invasions of the so-called northern barbarians, Dao'an and his teacher relocated frequently, with Dao'an finally settling down in the prosperous city of Xiangyang in Hubei province, where he taught for fifteen years. Learning of Dao'an's great reputation, the Former Qin ruler Fu Jian (338-385) amassed an army and captured Xiangyang. After the fall of Xiangyang, Fu Jian invited Dao'an to the capital of Chang'an and honored him as his personal teacher. Dao'an later urged Fu Jian to invite the eminent Central Asian monk KUMARAJĪVA to China. In order to determine the authenticity and provenance of the various scriptural translations then being made in China, Dao'an compiled an influential catalogue of scriptures known as the ZONGLI ZHONGJING MULU, which was partially preserved in the CHU SANZANG JIJI. He also composed various prefaces and commentaries, and his exegetical technique of dividing a scripture into three sections (SANFEN KEJING)-"preface" (xufen), "text proper" (zhengzongfen), and "dissemination section" (liutongfen)-is still widely used even today in East Asian scriptural exegesis. In Dao'an's day, the Indian VINAYA recensions had not yet been translated into Chinese, so Dao'an took it upon himself to codify an early set of indigenous monastic regulations known as the Sengni guifan fofa xianzhang (no longer extant) as a guide for Chinese monastic practice. Also traced to Dao'an is the custom of monks and nuns abandoning their secular surnames for the surname SHI (a transcription of the Buddha's clan name sAKYA; J. Shaku; K. Sok; V. Thích), as a mark of their religious ties to the Buddha's lineage. Among his many disciples, LUSHAN HUIYUAN is most famous.
darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.
database management system "database" (DBMS) A suite of programs which typically manage large structured sets of persistent data, offering ad hoc query facilities to many users. They are widely used in business applications. A database management system (DBMS) can be an extremely complex set of software programs that controls the organisation, storage and retrieval of data (fields, records and files) in a database. It also controls the security and integrity of the database. The DBMS accepts requests for data from the application program and instructs the operating system to transfer the appropriate data. When a DBMS is used, information systems can be changed much more easily as the organisation's information requirements change. New categories of data can be added to the database without disruption to the existing system. Data security prevents unauthorised users from viewing or updating the database. Using passwords, users are allowed access to the entire database or subsets of the database, called subschemas (pronounced "sub-skeema"). For example, an employee database can contain all the data about an individual employee, but one group of users may be authorised to view only payroll data, while others are allowed access to only work history and medical data. The DBMS can maintain the integrity of the database by not allowing more than one user to update the same record at the same time. The DBMS can keep duplicate records out of the database; for example, no two customers with the same customer numbers (key fields) can be entered into the database. {Query languages} and {report writers} allow users to interactively interrogate the database and analyse its data. If the DBMS provides a way to interactively enter and update the database, as well as interrogate it, this capability allows for managing personal databases. However, it may not leave an audit trail of actions or provide the kinds of controls necessary in a multi-user organisation. These controls are only available when a set of application programs are customised for each data entry and updating function. A business information system is made up of subjects (customers, employees, vendors, etc.) and activities (orders, payments, purchases, etc.). Database design is the process of deciding how to organize this data into record types and how the record types will relate to each other. The DBMS should mirror the organisation's data structure and process transactions efficiently. Organisations may use one kind of DBMS for daily transaction processing and then move the detail onto another computer that uses another DBMS better suited for random inquiries and analysis. Overall systems design decisions are performed by data administrators and systems analysts. Detailed database design is performed by database administrators. The three most common organisations are the {hierarchical database}, {network database} and {relational database}. A database management system may provide one, two or all three methods. Inverted lists and other methods are also used. The most suitable structure depends on the application and on the transaction rate and the number of inquiries that will be made. Database machines are specially designed computers that hold the actual databases and run only the DBMS and related software. Connected to one or more mainframes via a high-speed channel, database machines are used in large volume transaction processing environments. Database machines have a large number of DBMS functions built into the hardware and also provide special techniques for accessing the disks containing the databases, such as using multiple processors concurrently for high-speed searches. The world of information is made up of data, text, pictures and voice. Many DBMSs manage text as well as data, but very few manage both with equal proficiency. Throughout the 1990s, as storage capacities continue to increase, DBMSs will begin to integrate all forms of information. Eventually, it will be common for a database to handle data, text, graphics, voice and video with the same ease as today's systems handle data. See also: {intelligent database}. (1998-10-07)
database management system ::: (database) (DBMS) A suite of programs which typically manage large structured sets of persistent data, offering ad hoc query facilities to many users. They are widely used in business applications.A database management system (DBMS) can be an extremely complex set of software programs that controls the organisation, storage and retrieval of data (fields, the database. The DBMS accepts requests for data from the application program and instructs the operating system to transfer the appropriate data.When a DBMS is used, information systems can be changed much more easily as the organisation's information requirements change. New categories of data can be added to the database without disruption to the existing system.Data security prevents unauthorised users from viewing or updating the database. Using passwords, users are allowed access to the entire database or subsets of group of users may be authorised to view only payroll data, while others are allowed access to only work history and medical data.The DBMS can maintain the integrity of the database by not allowing more than one user to update the same record at the same time. The DBMS can keep duplicate records out of the database; for example, no two customers with the same customer numbers (key fields) can be entered into the database.Query languages and report writers allow users to interactively interrogate the database and analyse its data.If the DBMS provides a way to interactively enter and update the database, as well as interrogate it, this capability allows for managing personal databases. available when a set of application programs are customised for each data entry and updating function.A business information system is made up of subjects (customers, employees, vendors, etc.) and activities (orders, payments, purchases, etc.). Database and how the record types will relate to each other. The DBMS should mirror the organisation's data structure and process transactions efficiently.Organisations may use one kind of DBMS for daily transaction processing and then move the detail onto another computer that uses another DBMS better suited for data administrators and systems analysts. Detailed database design is performed by database administrators.The three most common organisations are the hierarchical database, network database and relational database. A database management system may provide one, most suitable structure depends on the application and on the transaction rate and the number of inquiries that will be made.Database machines are specially designed computers that hold the actual databases and run only the DBMS and related software. Connected to one or more accessing the disks containing the databases, such as using multiple processors concurrently for high-speed searches.The world of information is made up of data, text, pictures and voice. Many DBMSs manage text as well as data, but very few manage both with equal common for a database to handle data, text, graphics, voice and video with the same ease as today's systems handle data.See also: intelligent database. (1998-10-07)
dazangjing. (J. daizokyo; K. taejanggyong 大藏經). In Chinese, "scriptures of the great repository"; the term the Chinese settled upon to describe their Buddhist canon, supplanting the Indian term TRIPItAKA ("three baskets"). The myriad texts of different Indian and Central Asian Buddhist schools were transmitted to China over a millennium, from about the second through the twelfth centuries CE, where they were translated with alacrity into Chinese. Chinese Buddhists texts therefore came to include not only the tripitakas of several independent schools of Indian Buddhism, but also different recensions of various MAHĀYĀNA scriptures and Buddhist TANTRAs, sometimes in multiple translations. As the East Asian tradition developed its own scholarly traditions, indigenous writings by native East Asian authors, composed in literary Chinese, also came to be included in the canon. These materials included scriptural commentaries, doctrinal treatises, biographical and hagiographical collections, edited transcriptions of oral lectures, Chinese-Sanskrit dictionaries, scriptural catalogues (JINGLU), and so on. Because the scope of the Buddhist canon in China was therefore substantially broader than the traditional tripartite structure of an Indian tripitaka, the Chinese coined alternative terms to refer to their collection of Buddhist materials, including "all the books" (yiqie jing), until eventually settling on the term dazangjing. The term dazangjing seems to derive from a Northern Song-dynasty term for an officially commissioned "great library" (dazang) that was intended to serve as a repository for "books" (jing) sanctioned by the court. Buddhist monasteries were the first places outside the imperial palaces that such officially sanctioned libraries were established. These collections of the official canonical books of Chinese Buddhism were arranged not by the VINAYA, SuTRA, ABHIDHARMA, and sĀSTRA categories of India, but in shelf lists that were more beholden to the categorizations used in court libraries. The earliest complete Buddhist canons in China date from the fifth century; by the eighth century, these manuscript collections included over one thousand individual texts in more than five thousand rolls. By the tenth century, woodblock printing techniques had become sophisticated enough that complete printed Buddhist canons began to be published, first during the Song dynasty, and thence throughout East Asia. The second xylographic canon of the Korean Koryo dynasty, the KORYo TAEJANGGYoNG, was especially renowned for its scholarly accuracy; it included some 1,514 texts, in 6,815 rolls, carved on 81,258 individual woodblocks, which are still housed today in the scriptural repository at the monastery of HAEINSA. The second Koryo canon is arranged with pride of place given to texts from the Mahāyāna tradition:
DECtape "hardware, storage" A reel of {magnetic tape} about 4 inches in diameter and one inch wide. Unlike today's {macrotapes}, microtape drivers allowed {random access} to the data, and therefore could be used to support {file systems} and even for {swapping} (this was generally done purely for {hack value}, as they were far too slow for practical use). DECtape was a variant on {LINCtape}. In their heyday DECtapes were used in pretty much the same ways one would now use a {floppy disk}: as a small, portable way to save and transport files and programs. (1995-03-16)
DECtape ::: (hardware, storage) A reel of magnetic tape about 4 inches in diameter and one inch wide. Unlike today's macrotapes, microtape drivers allowed random for swapping (this was generally done purely for hack value, as they were far too slow for practical use). DECtape was a variant on LINCtape.In their heyday DECtapes were used in pretty much the same ways one would now use a floppy disk: as a small, portable way to save and transport files and programs. (1995-03-16)
Demeter (Greek) [possibly from Doric da earth + meter mother] The Earth-Mother; one of the great Olympian deities, in popular mythology specially associated with the earth and its products, patron of agriculture, goddess of law and order, and protector of marriage and the birth of offspring. As the grain goddess, counterpart of the Egyptian Isis, Roman Ceres, and corn mothers, corn maidens, and harvest goddesses of the various native cultures of the Americas today, and of the early Teutonic and Scandinavian races of central and northern Europe.
Demon: While the term originally meant any superhuman being, benevolent or malevolent, lacking the dignity of a deity, it is customarily used today as meaning an evil entity, hostile to human beings.
Desktop Management Task Force ::: (body) (DMTF) The industry consortium that develops, supports, and maintains standards for systems management of PC systems and products, to reduce total cost of ownership. These include the Desktop Management Interface (DMI), the most-widely used management standard today.The DMTF is participating in an industry effort to create a standard for management over the Internet. They are defining an object-oriented Common Information Model (CIM). .(2000-01-19)
Desktop Management Task Force "body" (DMTF) The industry consortium that develops, supports, and maintains standards for systems management of {PC} systems and products, to reduce total cost of ownership. These include the {Desktop Management Interface} (DMI), the most-widely used management standard today. The DMTF is participating in an industry effort to create a standard for management over the {Internet}. They are defining an {object-oriented} {Common Information Model} (CIM). {(http://dmtf.org/)}. (2000-01-19)
Dharmaguptaka. (T. Chos sbas pa; C. Fazangbu/Tanwudebu; J. Hozobu/Donmutokubu; K. Popchangbu/Tammudokpu 法蔵部/曇無德部). In Sanskrit, "Adherents of Dharmagupta"; one of the eighteen traditional "mainstream" (that is, non-MAHĀYĀNA) schools of early Indian Buddhism. There are various theories on the origin of the school in Buddhist literature. The SARVĀSTIVĀDA treatise SAMAYABHEDOPARACANACAKRA states that the Dharmaguptaka separated from the MAHĪsĀSAKA school, one of the collateral branches of the Sarvāstivāda school (probably sometime around the late second or early first centuries BCE), while inscriptional evidence and Tibetan sources instead suggest it was one strand of the VIBHAJYAVĀDA (P. Vibhajjavāda) school, a collateral line of the STHAVIRANIKĀYA that was most active in KASHMIR-GANDHĀRA, and Sri Lanka. There is inscriptional evidence from the northwest of the Indian subcontinent for the continued existence of the school into the seventh century. The school is named after the eponymous teacher Dharmagupta (c. third century BCE), even though the school itself traces its lineage back to MAHĀMAUDGALYĀYANA (P. Mahāmoggallāna), one of the two main disciples of the Buddha. Unlike the typical tripartite division of the canon (TRIPItAKA), viz., SuTRAPItAKA, VINAYAPItAKA, and ABHIDHARMAPItAKA, the Dharmaguptaka canon is said to have consisted of five divisions, adding to the usual three a collection on BODHISATTVA doctrines and practices (BODHISATTVAPItAKA) and a DHĀRAnĪ collection (dhāranīpitaka). Some of the distinctive tenets of the school are (1) the Buddha is not included among the members of the SAMGHA and thus a gift given to him is superior to offerings made to the community as a whole; (2) there are four characteristics (CATURLAKsAnA) of compounded things-origination, maturation, decay, and extinction-of which the first three were conditioned (SAMSKṚTA) and the last unconditioned (ASAMSKṚTA); (3) the path of the buddhas and bodhisattvas is distinct from that of the sRĀVAKAs; (4) non-buddhists (TĪRTHIKA) cannot attain the five kinds of superknowledge (ABHIJNĀ); (5) the body of an ARHAT is free from the contaminants (ANĀSRAVA). Because of their views about the Buddha's superiority to the broader saMgha, the school also emphasized the extraordinary merit accruing from offerings made to a STuPA, which was considered to be the contemporary representation of the Buddha because of the relics (sARĪRA) it enshrined. Due to the convergence of some of the school's doctrines with those of the MAHĀSĀMGHIKA, it has been suggested that the school may have had its origins within the Sthaviranikāya but was subsequently influenced by MahāsāMghika ideas. One of the enduring influences of the Dharmaguptaka school in Buddhist history comes from its vinaya, which came to be adopted widely throughout East Asia; this so-called "Four-Part Vinaya" (SIFEN LÜ, *Dharmaguptaka vinaya) was translated into Chinese in 405 by BUDDHAYAsAS (c. fifth century CE) and is still used today in the East Asian Buddhist traditions. The recension of the DĪRGHĀGAMA (C. Chang Ahan jing) that was translated into Chinese in 413 CE by Buddhayasas and ZHU FONIAN is also attributed to the Dharmaguptaka school.
Dharmapāla, Anagārika. (1864-1933). An important figure in the revival of Buddhism in Sri Lanka and the dissemination of Buddhism in the West. Born Don David Hēvāvirtarne in Sri Lanka, at that time the British colony of Ceylon, he was raised in the English-speaking middle class of Colombo and educated in Christian schools run by Anglican missionaries, where he is said to have memorized large portions of the Bible. His family was Buddhist, however, and in 1880, at the age of sixteen, he met HENRY STEEL OLCOTT and MADAME BLAVATSKY, founders of the Theosophical Society, during their visit to Sri Lanka in support of Buddhism. In 1881, he took the Buddhist name Dharmapāla, "Protector of the Dharma," and in 1884 was initiated into the Theosophical Society by Colonel Olcott, later accompanying Madame Blavatsky to the headquarters of the Society in Adyar, India. Under the initial patronage of Theosophists, he studied Pāli, choosing to adopt the lifestyle of a celibate lay religious. Prior to that time in Sri Lanka, the leadership in Buddhism had been provided exclusively by monks and kings. Dharmapāla established a new role for Buddhist laypeople, creating the category of the anagārika (meaning "homeless wanderer"), a layperson who studied texts and meditated, as did monks, but who remained socially active in the world, as did laypeople. Free from the restrictions incumbent on the Sinhalese monkhood, yet distinct from ordinary laity, he regarded this new lifestyle of the anagārika as the most suitable status for him to work for the restoration and propagation of Buddhism. A social reformer, rationalist, and religious nationalist, he promoted rural education and a reformist style of Buddhism, stripped of what he considered extraneous superstitions, as a means of uplifting Sinhalese society and gaining independence for his country as a Buddhist nation. While he was in India in 1891, he was shocked to see the state of decay of the great pilgrimage sites of India, all then under Hindu control, and most especially of BODHGAYĀ, the site of the Buddha's enlightenment. In that same year, he joined a group of leading Sri Lankan Buddhists to found the MAHĀBODHI SOCIETY, which called on Buddhists from around the world to work for the return of important Indian Buddhist sites to Buddhist control, and one of whose aims was the restoration of the MAHĀBODHITEMPLE at Bodhgayā. This goal only came to fruition in 1949, well after his death, when the newly independent Indian government granted Buddhists a role in administering the site. His influential Buddhist journal, The Mahā-Bodhi, also established in 1891, continues to be published today. A gifted orator, in 1893 Anagārika Dharmapāla addressed the World's Parliament of Religions, held in conjunction with the Columbian Exhibition in Chicago, drawing much acclaim. Although he was one of several Buddhist speakers, his excellent English and Anglican education made him an effective spokesperson for the dharma, demonstrating both its affinities with, and superiority to, Christianity. In 1925, he founded the British Mahā Bodhi Society in London and a year later established the first THERAVĀDA monastery in the West, the London Buddhist Vihāra. In 1931, he was ordained as a monk (bhikkhu; BHIKsU), taking the name Devamitta. He died in 1933 at SĀRNĀTH, site of the Buddha's first sermon.
Dharmasālā. [alt. Dharmshala, Dharmsala, Dharamsala]. A former British hill station in the foothills of the Himalayas that has become the seat of the Tibetan government in exile; located in the northern Indian state of Himachal Pradesh, in the upper reaches of the Kangra Valley, with the Dhauladhar Mountains as its backdrop. The Kangra Valley is rich in Buddhist archaeological sites. In the seventh century, the Chinese monk-pilgrim XUANZANG recorded that there were fifty monasteries in the region with some two thousand monks in residence. Most evidence of Buddhism vanished a century later, however, amid an upsurge of Brahmanical revivalism. Today, Dharmasālā is renowned as the "LHA SA of India," because it is the headquarters of the Tibetan government in exile and the seat of the fourteenth DALAI LAMA. The town is populated by Tibetan refugees and several institutes have been established to preserve the artistic, cultural, and religious traditions of Tibet, including the Library of Tibetan Works and Archives. Rnam rgyal (Namgyel) monastery, located in upper Dharmasālā, is the personal monastery of the Dalai Lama.
digital carrier ::: (hardware, communications) A medium which can carry digital signals; broadly equivalent to the physical layer of the OSI seven layer model of can include direct current (DC), whereas broadband carriers are modulated by various methods into frequency bands which do not include DC.Sometimes a modem (modulator/demodulator) or codec (coder/decoder) combines several channels on one transmission path. The combining of channels is called division multiplexing (FDM) and codecs with time division multiplexing (TDM) though this grouping of concepts is somewhat arbitrary.If the medium of a carrier is copper telephone wire, the circuit may be called T1, T3, etc. as these designations originally described such.T1 carriers used a restored polar line coding scheme which allowed a baseband signal to be transported as broadband and restored to baseband at the receiver. T1 is not used in this sense today, and indeed it is often confused with the DS1 signal carried. (1996-03-31)
digital carrier "hardware, communications" A medium which can carry {digital} signals; broadly equivalent to the {physical layer} of the {OSI} seven layer model of networks. Carriers can be described as {baseband} or {broadband}. A baseband carrier can include direct current (DC), whereas broadband carriers are modulated by various methods into frequency bands which do not include DC. Sometimes a {modem} (modulator/demodulator) or {codec} (coder/decoder) combines several channels on one transmission path. The combining of channels is called {multiplexing}, and their separation is called demultiplexing, independent of whether a modem or codec bank is used. Modems can be associated with {frequency division multiplexing} (FDM) and codecs with {time division multiplexing} (TDM) though this grouping of concepts is somewhat arbitrary. If the medium of a carrier is copper telephone wire, the circuit may be called {T1}, {T3}, etc. as these designations originally described such. T1 carriers used a restored polar line coding scheme which allowed a baseband signal to be transported as broadband and restored to baseband at the receiver. T1 is not used in this sense today, and indeed it is often confused with the {DS1} signal carried. (1996-03-31)
Di lun zong. (J. Jironshu; K. Chi non chong 地論宗). In Chinese, "School of Di lun Exegetes"; a lineage of Buddhist scholastics who studied the Di lun, an abbreviation of the Shidijing lun, or DAsABHuMIVYĀKHYĀNA, a commentary on the DAsABHuMIKASuTRA attributed to the Indian exegete VASUBANDHU. The school is considered one of the earliest of the indigenous scholastic traditions of Chinese MAHĀYĀNA Buddhism, and its thought draws on strands of Indic thought that derive from both the YOGĀCĀRA and TATHĀGATAGARBHA traditions. At the Northern Wei capital of Luoyang, BODHIRUCI, Ratnamati (d.u.), and Buddhasānta (d.u.) began the translation of the Dasabhumivyākhyāna into Chinese in 508. However, disagreements between the collaborators over the nature of ĀLAYAVIJNĀNA (viz., whether it was pure, impure, or both) led them to produce different translations. This controversy about the real nature of this eighth storehouse consciousness derived from VASUBANDHU's ambiguous position in his commentary. In some passages, Vasubandhu implied that the ālayavijNāna was the tainted source from which SAMSĀRA arises and thus impure; in others, he implied instead that the ālayavijNāna was coextensive with suchness (TATHATĀ) and thus fundamentally pure. Those who studied Bodhiruci's rendering came to be known as the Northern Di lun school, while the followers of Ratnamati's version were known as the Southern Di lun school. The Northern Di lun school advocated that the ālayavijNāna was only provisionally real (SAMVṚTISATYA) and was impure; it was a tainted source that produced only defiled dharmas. By contrast, the southern branch advocated that the ālayavijNāna was fundamentally pure but came to be associated with impure elements: it was the functioning of suchness and thus pure, but it also was subject to the same laws of conditioned origination (PRATĪTYASAMUTPĀDA) as the sensory consciousnesses and thus impure. The two contrasting renderings of the treatise were later edited together by the Southern Di lun monk Huiguang (468-537), also known as VINAYA master Guangtong, and it is this edition in twelve rolls that we have today. Studies of the Shidijing lun continued with Fashang (495-580), Huishun (d.u.), JINGYING HUIYUAN, and others. Interest in the theories of the Shidijing lun largely waned, as new YOGĀCĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG and the work of HUAYAN scholars such as FAZANG on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. Despite being superseded by these later schools, however, the positions of the Southern Di lun school lived on in the Huayan school of the mature Chinese tradition, while the Northern Di Lun school positions were taken up by the Chinese Yogācāra tradition of the FAXIANG ZONG. See also SHE LUN ZONG.
Diorism: The Greek term in Plato's usage signifies division, distinction; in that of Aristotle, distinction, definition, which is also the meaning today. In mathematics, a statement of the conditions needed in order to solve a problem. -- J.J.R.
Dir Yassin ::: An Arab village located northeast of Jerusalem. During the Israeli War of Independence, the Irgun and Stern Gang (LECHI) attacked the village killing many Palestinian civilians. Though official numbers vary greatly (in part because the Labor led government of the time also embellished statistics to distance themselves from the rival parties who carried out the attacks), the battle of Dir Yassin remains a much talked about controversy until today.
DOS/360 ::: (operating system) The operating system announced by IBM at the low end for the System/360 in 1964 and delivered in 1965 or 1966.Following the failure of OS, IBM designed DOS for the low end machines, able to run in 16KB(?) and 64KB memory.DOS/360 used three memory partitions, but it had no serious memory protection. The three partitions were not specialised, but frequently one was used for spooling punched cards to disk, another one for batch job execution and another for spooling disk to printers.With DOS/VS, introduced in 1970, the number of partitions was increased, virtual memory was introduced and the minimum memory requirements increased.Later they released DOS/VSE and ESA/VSE. DOS/360 successors are still alive today (1997) though not as popular as in the late 1960s.Contrary to the Hacker's Jargon File, GECOS was not copied from DOS/360. (1997-09-22)
DOS/360 "operating system" The {operating system} announced by {IBM} at the low end for the {System/360} in 1964 and delivered in 1965 or 1966. Following the failure of {OS}, IBM designed DOS for the low end machines, able to run in 16KB(?) and 64KB memory. DOS/360 used three {memory partitions}, but it had no serious {memory protection}. The three partitions were not specialised, but frequently one was used for {spooling} {punched cards} to {disk}, another one for {batch job} execution and another for spooling disk to printers. With DOS/VS, introduced in 1970, the number of partitions was increased, {virtual memory} was introduced and the minimum memory requirements increased. Later they released DOS/VSE and ESA/VSE. DOS/360 successors are still alive today (1997) though not as popular as in the late 1960s. Contrary to the Hacker's {Jargon File}, {GECOS} was not copied from DOS/360. (1997-09-22)
DTSS ::: (operating system) The first commercial time-sharing system, created by Dartmouth College and sold by General Electric around 1967.GE's Information Service Divsion (ISD) marketed DTSS which was running on a system called GE-265 (a combination of the front-end processor the Datanet-30 and the GE-235).DTSS was ported (and significantly improved by GE ISD around 1965-1966 on a combination of DN-30 and GE-635). This proprietary system, called Mk-II, later improved by GE and renamed Mk-III, is still working today (1997) as part of the GE service bureau that also includes IBM and Unix computers. (1997-09-16)
DTSS "operating system" The first commercial {time-sharing} system, created by {Dartmouth College} and sold by {General Electric} around 1967. GE's Information Service Divsion (ISD) marketed DTSS which was running on a system called {GE-265} (a combination of the {front-end processor} the {Datanet-30} and the {GE-235}). DTSS was ported (and significantly improved by GE ISD around 1965-1966 on a combination of DN-30 and {GE-635}). This proprietary system, called Mk-II, later improved by GE and renamed Mk-III, is still working today (1997) as part of the GE service bureau that also includes {IBM} and {Unix} computers. (1997-09-16)
Dunhuang. (J. Tonko; K. Tonhwang 敦煌). A northwest Chinese garrison town on the edge of the Taklamakan desert in Central Asia, first established in the Han dynasty and an important stop along the ancient SILK ROAD; still seen written also as Tun-huang, followed the older Wade-Giles transcription. Today an oasis town in China's Gansu province, Dunhuang is often used to refer to the nearby complex of approximately five hunded Buddhist caves, including the MOGAO KU (Peerless Caves) to the southeast of town and the QIANFO DONG (Caves of the Thousand Buddhas) about twenty miles to the west. Excavations to build the caves at the Mogao site began in the late-fourth century CE and continued into the mid-fourteenth century CE. Of the more than one thousand caves that were hewn from the cliff face, roughly half were decorated. Along with the cave sites of LONGMEN and YUNGANG further east and BEZEKLIK and KIZIL to the west, the Mogao grottoes contain some of the most spectacular examples of ancient Buddhist sculpture and wall painting to be found anywhere in the world. Legend has it that in 366 CE a wandering monk named Yuezun had a vision of a thousand golden buddhas at a site along some cliffs bordering a creek and excavated the first cave in the cliffs for his meditation practice. Soon afterward, additional caves were excavated and the first monasteries established to serve the needs of the monks and merchants traveling to and from China along the Silk Road. The caves were largely abandoned in the fourteenth century. In the early twentieth century, Wang Yuanlu (1849-1931), self-appointed guardian of the Dunhuang caves, discovered a large cache of ancient manuscripts and paintings in Cave 17, a side chamber of the larger Cave 16. As rumors of these manuscripts reached Europe, explorer-scholars such as SIR MARC AUREL STEIN and PAUL PELLIOT set out across Central Asia to obtain samples of ancient texts and artwork buried in the ruins of the Taklamakan desert. Inside were hundreds of paintings on silk and tens of thousands of manuscripts dating from the fifth to roughly the eleventh centuries CE, forming what has been described as the world's earliest and largest paper archive. The texts were written in more than a dozen languages, including Chinese, Tibetan, Sanskrit, Sogdian, Uighur, Khotanese, Tangut, and TOCHARIAN and consisted of paper scrolls, wooden tablets, and one of the world's earliest printed books (868 CE), a copy of the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra"). In the seventh-century, a Tibetan garrison was based at Dunhuang, and materials discovered in the library cave also include some of the earliest documents in the Tibetan language. This hidden library cave was apparently sealed in the eleventh century. As a result of the competition between European, American, and Japanese institutions to acquire documents from Dunhuang, the material was dispersed among collections world-wide, making access to all the manuscripts difficult. Many items have still not been properly catalogued or conserved and there are scholarly disputes over what quantity of the materials are modern forgeries. In 1944 the Dunhuang Academy was established to document and study the site and in 1980 the site was opened to the public. In 1987 the Dunhuang caves were listed as a UNESCO World Heritage site and today are being preserved through the efforts of both Chinese and international groups.
dynamic random access memory ::: (storage) (DRAM) A type of semiconductor memory in which the information is stored in capacitors on a MOS integrated circuit. Typically each bit is inconvenience, the DRAM is a very popular memory technology because of its high density and consequent low price.The first commercially available DRAM chip was the Intel 1103, introduced in 1970.The early DRAM chips up to a 16k x 1 (16384 locations of one bit each) model needed 3 supply voltages (+5V, -5V and +12V). Beginning with the 64 kilobit 16-pin DIL package, which was the preferred package at the time, and also made them easier to use.To reduce the pin count, thereby helping miniaturisation, DRAMs generally had a single data line which meant that a computer with an N bit wide data bus needed of all chips were common and the data line of each chip was connected to one of the data bus lines.Beginning with the 256 kilobit DRAM, a tendency toward surface mount packaging arose and DRAMs with more than one data line appeared (e.g. 64k x 4), reducing Module). Today, this is the preferred way to buy memory for workstations and personal computers.DRAM bit cells are arranged on a chip in a grid of rows and columns where the number of rows and columns are usually a power of two. Often, but not always, 1024 x 1024 memory cells. A single memory cell can be selected by a 10-bit row address and a 10-bit column address.To access a memory cell, one entire row of cells is selected and its contents are transferred into an on-chip buffer. This discharges the storage capacitors (possibly altered) information is finally written back into the selected row, thereby refreshing all bits (recharging the capacitors) in the row.To prevent data loss, all bit cells in the memory need to be refreshed periodically. This can be done by reading all rows in regular intervals. Most cell is guaranteed to hold the data for 16 ms without refresh. Devices with more rows have accordingly longer retention times.Many varieties of DRAM exist today. They differ in the way they are interfaced to the system - the structure of the memory cell itself is essentially the same.Traditional DRAMs have multiplexed address lines and separate data inputs and outputs. There are three control signals: RAS\ (row address strobe), CAS\ and output again. 4. Deactivating RAS\ causes the data in the buffer to be written back into the memory array.Certain timing rules must be obeyed to guarantee reliable operation. 1. RAS\ must remain inactivate for a while before the next memory cycle is started to and Column Access Times of 15-40 ns. Speed grades usually refer to the former, more important figure.Note that the Memory Cycle Time, which is the minimum time from the beginning of one access to the beginning of the next, is longer than the Row Access Time (because of the Precharge Time).Multiplexing the address pins saves pins on the chip, but usually requires additional logic in the system to properly generate the address and control usually preferred when (because of the required memory size) the additional cost for the control logic is outweighed by the lower price.Based on these principles, chip designers have developed many varieties to improve performance or ease system integration of DRAMs:PSRAMs (Pseudo Static Random Access Memory) are essentially DRAMs with a built-in address multiplexor and refresh controller. This saves some system substitute because it is sometimes busy when doing self-refresh, which can be tedious.Nibble Mode DRAM can supply four successive bits on one data line by clocking the CAS\ line.Page Mode DRAM is a standard DRAM where any number of accesses to the currently open row can be made while the RAS signal is kept active.Static Column DRAM is similar to Page Mode DRAM, but to access different bits in the open row, only the column address needs to be changed while the CAS\ signal stays active. The row buffer essentially behaves like SRAM.Extended Data Out DRAM (EDO DRAM) can continue to output data from one address while setting up a new address, for use in pipelined systems.DRAM used for Video RAM (VRAM) has an additional long shift register that can be loaded from the row buffer. The shift register can be regarded as a second most of the time for updating the display data, thereby speeding up display data manipulations.SDRAM (Synchronous DRAM) adds a separate clock signal to the control signals. It allows more complex state machines on the chip and high speed burst accesses that clock a series of successive bits out (similar to the nibble mode).CDRAM (Cached DRAM) adds a separate static RAM array used for caching. It essentially combines main memory and cache memory in a single chip. The cache memory controller needs to be added externally.RDRAM (Rambus DRAM) changes the system interface of DRAM completely. A byte-wide bus is used for address, data and command transfers. The bus operates at very compensated by a very fast data transfer, especially for burst accesses to a block of successive locations.A number of different refresh modes can be included in some of the above device varieties:RAS\ only refresh: a row is refreshed by an ordinary read access without asserting CAS\. The data output remains disabled.CAS\ before RAS\ refresh: the device has a built-in counter for the refresh row address. By activating CAS\ before activating RAS\, this counter is selected to supply the row address instead of the address inputs.Self-Refresh: The device is able to generate refresh cycles internally. No external control signal transitions other than those for bringing the device into self-refresh mode are needed to maintain data integrity. (1996-07-11)
dynamic random-access memory "storage" (DRAM) A type of {semiconductor} memory in which the information is stored in {capacitors} on a {MOS} {integrated circuit}. Typically each {bit} is stored as an amount of electrical charge in a storage cell consisting of a capacitor and a {transistor}. Due to leakage the capacitor discharges gradually and the memory cell loses the information. Therefore, to preserve the information, the memory has to be refreshed periodically. Despite this inconvenience, the DRAM is a very popular memory technology because of its high density and consequent low price. The first commercially available DRAM chip was the {Intel 1103}, introduced in 1970. Early DRAM chips, containing up to a 16k x 1 (16384 locations of one bit each), needed 3 supply voltages (+5V, -5V and +12V). Beginning with the 64 kilobit chips, {charge pumps} were included on-chip to create the necessary supply voltages out of a single +5V supply. This was necessary to fit the device into a 16-pin {DIL} package, which was the preferred package at the time, and also made them easier to use. To reduce the pin count, thereby helping miniaturisation, DRAMs generally had a single data line which meant that a computer with an N bit wide {data bus} needed a "bank" of (at least) N DRAM chips. In a bank, the address and control signals of all chips were common and the data line of each chip was connected to one of the data bus lines. Beginning with the 256 kilobit DRAM, a tendency toward {surface mount} packaging arose and DRAMs with more than one data line appeared (e.g. 64k x 4), reducing the number of chips per bank. This trend has continued and DRAM chips with up to 36 data lines are available today. Furthermore, together with surface mount packages, memory manufacturers began to offer memory modules, where a bank of memory chips was preassembled on a little {printed circuit} board (SIP = Single Inline Pin Module, SIMM = Single Inline Memory Module, DIMM = Dual Inline Memory Module). Today, this is the preferred way to buy memory for {workstations} and {personal computers}. DRAM bit cells are arranged on a chip in a grid of rows and columns where the number of rows and columns are usually a power of two. Often, but not always, the number of rows and columns is the same. A one megabit device would then have 1024 x 1024 memory cells. A single memory cell can be selected by a 10-bit row address and a 10-bit column address. To access a memory cell, one entire row of cells is selected and its contents are transferred into an on-chip buffer. This discharges the storage capacitors in the bit cells. The desired bits are then read or written in the buffer. The (possibly altered) information is finally written back into the selected row, thereby refreshing all bits (recharging the capacitors) in the row. To prevent data loss, all bit cells in the memory need to be refreshed periodically. This can be done by reading all rows in regular intervals. Most DRAMs since 1970 have been specified such that one of the rows needs to be refreshed at least every 15.625 microseconds. For a device with 1024 rows, a complete refresh of all rows would then take up to 16 ms; in other words, each cell is guaranteed to hold the data for 16 ms without refresh. Devices with more rows have accordingly longer retention times. Many varieties of DRAM exist today. They differ in the way they are interfaced to the system - the structure of the memory cell itself is essentially the same. "Traditional" DRAMs have multiplexed address lines and separate data inputs and outputs. There are three control signals: RAS\ (row address strobe), CAS\ (column address strobe), and WE\ (write enable) (the backslash indicates an {active low} signal). Memory access procedes as follows: 1. The control signals initially all being inactive (high), a memory cycle is started with the row address applied to the address inputs and a falling edge of RAS\ . This latches the row address and "opens" the row, transferring the data in the row to the buffer. The row address can then be removed from the address inputs since it is latched on-chip. 2. With RAS\ still active, the column address is applied to the address pins and CAS\ is made active as well. This selects the desired bit or bits in the row which subsequently appear at the data output(s). By additionally activating WE\ the data applied to the data inputs can be written into the selected location in the buffer. 3. Deactivating CAS\ disables the data input and output again. 4. Deactivating RAS\ causes the data in the buffer to be written back into the memory array. Certain timing rules must be obeyed to guarantee reliable operation. 1. RAS\ must remain inactivate for a while before the next memory cycle is started to provide sufficient time for the storage capacitors to charge (Precharge Time). 2. It takes some time from the falling edge of the RAS\ or CAS\ signals until the data appears at the data output. This is specified as the Row Access Time and the Column Access Time. Current DRAM's have Row Access Times of 50-100 ns and Column Access Times of 15-40 ns. Speed grades usually refer to the former, more important figure. Note that the Memory Cycle Time, which is the minimum time from the beginning of one access to the beginning of the next, is longer than the Row Access Time (because of the Precharge Time). Multiplexing the address pins saves pins on the chip, but usually requires additional logic in the system to properly generate the address and control signals, not to mention further logic for refresh. Therefore, DRAM chips are usually preferred when (because of the required memory size) the additional cost for the control logic is outweighed by the lower price. Based on these principles, chip designers have developed many varieties to improve performance or ease system integration of DRAMs: PSRAMs (Pseudo Static Random Access Memory) are essentially DRAMs with a built-in address {multiplexor} and refresh controller. This saves some system logic and makes the device look like a normal {SRAM}. This has been popular as a lower cost alternative for SRAM in {embedded systems}. It is not a complete SRAM substitute because it is sometimes busy when doing self-refresh, which can be tedious. {Nibble Mode DRAM} can supply four successive bits on one data line by clocking the CAS\ line. {Page Mode DRAM} is a standard DRAM where any number of accesses to the currently open row can be made while the RAS signal is kept active. Static Column DRAM is similar to Page Mode DRAM, but to access different bits in the open row, only the column address needs to be changed while the CAS\ signal stays active. The row buffer essentially behaves like SRAM. {Extended Data Out DRAM} (EDO DRAM) can continue to output data from one address while setting up a new address, for use in {pipelined} systems. DRAM used for Video RAM ({VRAM}) has an additional long shift register that can be loaded from the row buffer. The shift register can be regarded as a second interface to the memory that can be operated in parallel to the normal interface. This is especially useful in {frame buffers} for {CRT} displays. These frame buffers generate a serial data stream that is sent to the CRT to modulate the electron beam. By using the shift register in the VRAM to generate this stream, the memory is available to the computer through the normal interface most of the time for updating the display data, thereby speeding up display data manipulations. SDRAM (Synchronous DRAM) adds a separate clock signal to the control signals. It allows more complex {state machines} on the chip and high speed "burst" accesses that clock a series of successive bits out (similar to the nibble mode). CDRAM (Cached DRAM) adds a separate static RAM array used for caching. It essentially combines main memory and {cache} memory in a single chip. The cache memory controller needs to be added externally. RDRAM (Rambus DRAM) changes the system interface of DRAM completely. A byte-wide bus is used for address, data and command transfers. The bus operates at very high speed: 500 million transfers per second. The chip operates synchronously with a 250MHz clock. Data is transferred at both rising and falling edges of the clock. A system with signals at such frequencies must be very carefully designed, and the signals on the Rambus Channel use nonstandard signal levels, making it incompatible with standard system logic. These disadvantages are compensated by a very fast data transfer, especially for burst accesses to a block of successive locations. A number of different refresh modes can be included in some of the above device varieties: RAS\ only refresh: a row is refreshed by an ordinary read access without asserting CAS\. The data output remains disabled. CAS\ before RAS\ refresh: the device has a built-in counter for the refresh row address. By activating CAS\ before activating RAS\, this counter is selected to supply the row address instead of the address inputs. Self-Refresh: The device is able to generate refresh cycles internally. No external control signal transitions other than those for bringing the device into self-refresh mode are needed to maintain data integrity. (1996-07-11)
Early humanity was not self-conscious; it was the living intellectual fires or manasaputras which gave to the human mind its self-perception and self-consciousness or manas. This manas is derived ultimately from cosmic mahat, and in man today it had become ahamship or ahankara. Full self-consciousness means consciousness of the one self, cosmic Purusha, the seventh principle, not only of the universe but likewise of man himself.
Easter [from Eostre or Ostara goddess of spring] In the northern hemisphere, the time of the renewal of life in nature, and therefore the appropriate season for celebrating the mystery of rebirth and regeneration. Easter day was close to the time of one of the four sacred seasons connected with the equinoxes and solstices, which were individually celebrated in the ancient Mysteries as representatives of the four main phases of the drama of initiation. It was the second stage of initiation when the awakened person, in whom the Christ had already been born (as celebrated at a winter solstice), was preparing to become a conqueror of self and then a teacher. Easter today is the result of a confusion and compromise between this ancient spring festival (chiefly in its Northern European form) with ecclesiastical legends and the Jewish Feast of the Passover (pesah). Good Friday, following the Christian version of this ancient theme, commemorates the descent of the Christ into the tomb, and the Sunday following, which is the third day counting inclusively, celebrates the resurrection. Due to a confusion in early Christian thought, there are certain aspects of the Easter celebration which properly pertain to the winter solstice, which the Christians, however, have rightly held as commemorating the birth of Christ. The Jewish ecclesiastical calendar was lunar, and the attempt to reconcile the solar calendar with the date of the Passover as fixed by the lunar calendar resulted in protracted disputes, ending in the present compromise with its fluctuating date. The use of eggs at Easter is symbolic of rebirth and shows the influence of the ancient rites, especially of Northern Europe.
Egg-born The earlier divisions of the third root-race, which produced their offspring from eggs — a method which may still be said to exist in humans today, as well as among the animals. This race and its method of reproduction was the logical outcome of the so-called “sweat-born” of the later second and earliest third root-race. The human race from its beginnings on globe D passed through different modes of reproduction which again depended upon the physiological characteristics of the various phases through which humanity progressed from ethereal through astral into physical types. At first humanity was sexless and then, through various phases of seeding, budding, and egg-bearing, became androgynous, its offspring as time passed appearing with one or the other sex predominating, and finally during the latter third root-race appeared distinct males and females from birth as at present. The higher intellectual dhyanis (manasas, sons of wisdom) would not incarnate in the earliest forms, nor even in the bodies of the early egg-born. The first half of the egg-born race was therefore mortal in its lower or personal aspects, there being as yet no personal ego to survive; the inner monadic fires were there, but with no proper vehicle into which to pour their flames. The second half became intellectually immortal at will and spiritually immortal by reason of the development and incarnation of the fifth or manas principle through the agency of the informing manasas. In the days of Lemuria, the middle and later third root-race, the egg-born are to be referred not only to the physiological processes of reproduction then current, but to the seven dhyani-chohanic classes who incarnated in the “seven Elect” of the third root-race. See also ROOT-RACE, THIRD
Electronic Numerical Integrator and Computer "computer" (ENIAC) The first electronic {digital computer} and an ancestor of most computers in use today. ENIAC was developed by Dr. {John Mauchly} and {J. Presper Eckert} during World War II at the Moore School of the {University of Pennsylvania}. In 1940 Dr. {John Vincent Atanasoff} attended a lecture by Mauchly and subsequently agreed to show him his binary calculator, the {Atanasoff-Berry Computer} (ABC), which was partially built between 1937-1942. Mauchly used ideas from the ABC in the design of ENIAC, which was started in June 1943 and released publicly in 1946. ENIAC was not the first digital computer, {Konrad Zuse}'s {Z3} was released in 1941. Though, like the ABC, the Z3 was {electromechanical} rather than electronic, it was freely programmable via paper tape whereas ENIAC was only programmable by manual rewiring or switches. Z3 used binary representation like modern computers whereas ENIAC used decimal like mechanical calculators. ENIAC was underwritten and its development overseen by Lieutenant Herman Goldstine of the U.S. Army Ballistic Research Laboratory (BRL). While the prime motivation for constructing the machine was to automate the wartime production of firing and bombing tables, the very first program run on ENIAC was a highly classified computation for Los Alamos. Later applications included weather prediction, cosmic ray studies, wind tunnel design, petroleum exploration, and optics. ENIAC had 20 {registers} made entirely from {vacuum tubes}. It had no other no memory as we currently understand it. The machine performed an addition in 200 {microseconds}, a multiplication in about three {milliseconds}, and a division in about 30 milliseconds. {John von Neumann}, a world-renowned mathematician serving on the BRL Scientific Advisory Committee, soon joined the developers of ENIAC and made some critical contributions. While Mauchly, Eckert and the Penn team continued on the technological problems, he, Goldstine, and others took up the logical problems. In 1947, while working on the design for the successor machine, EDVAC, von Neumann realized that ENIAC's lack of a central control unit could be overcome to obtain a rudimentary stored program computer (see the Clippinger reference below). Modifications were undertaken that eventually led to an {instruction set} of 92 "orders". {Von Neumann} also proposed the {fetch-execute cycle}. [R. F. Clippinger, "A Logical Coding System Applied to the ENIAC", Ballistic Research Laboratory Report No. 673, Aberdeen Proving Ground, MD, September 1948. {(http://ftp.arl.mil/~mike/comphist/48eniac-coding)}]. [H. H. Goldstine, "The Computer from Pascal to von Neumann", Princeton University Press, 1972]. [K. Kempf, "Electronic Computers within the Ordnance Corps", Aberdeen Proving Ground, MD, 1961. {(http://ftp.arl.mil/~mike/comphist/61ordnance)}]. [M. H. Weik, "The ENIAC Story", J. American Ordnance Assoc., 1961. {(http://ftp.arl.mil/~mike/comphist/eniac-story.html)}]. [How "general purpose" was ENIAC, compared to Zuse's {Z3}?] (2003-10-01)
Electronic Numerical Integrator and Computer ::: (computer) (ENIAC) The first electronic digital computer and an ancestor of most computers in use today. ENIAC was developed by Dr. John Mauchly and J. Presper Eckert during World War II at the Moore School of the University of Pennsylvania.In 1940 Dr. John Vincent Atanasoff attended a lecture by Mauchly and subsequently agreed to show him his binary calculator, the Atanasoff-Berry from the ABC in the design of ENIAC, which was started in June 1943 and released publicly in 1946.ENIAC was not the first digital computer, Konrad Zuse's Z3 was released in 1941. Though, like the ABC, the Z3 was electromechanical rather than electronic, it manual rewiring or switches. Z3 used binary representation like modern computers whereas ENIAC used decimal like mechanical calculators.ENIAC was underwritten and its development overseen by Lieutenant Herman Goldstine of the U.S. Army Ballistic Research Laboratory (BRL). While the prime prediction, cosmic ray studies, wind tunnel design, petroleum exploration, and optics.ENIAC had 20 registers made entirely from vacuum tubes. It had no other no memory as we currently understand it. The machine performed an addition in 200 microseconds, a multiplication in about three milliseconds, and a division in about 30 milliseconds.John von Neumann, a world-renowned mathematician serving on the BRL Scientific Advisory Committee, soon joined the developers of ENIAC and made some critical contributions. While Mauchly, Eckert and the Penn team continued on the technological problems, he, Goldstine, and others took up the logical problems.In 1947, while working on the design for the successor machine, EDVAC, von Neumann realized that ENIAC's lack of a central control unit could be overcome below). Modifications were undertaken that eventually led to an instruction set of 92 orders. Von Neumann also proposed the fetch-execute cycle.[R. F. Clippinger, A Logical Coding System Applied to the ENIAC, Ballistic Research Laboratory Report No. 673, Aberdeen Proving Ground, MD, September 1948. ].[H. H. Goldstine, The Computer from Pascal to von Neumann, Princeton University Press, 1972].[K. Kempf, Electronic Computers within the Ordnance Corps, Aberdeen Proving Ground, MD, 1961. ].[M. H. Weik, The ENIAC Story, J. American Ordnance Assoc., 1961. ].[How general purpose was ENIAC, compared to Zuse's Z3?](2003-10-01)
electron tube "electronics" (Or tube, vacuum tube, UK: valve, electron valve, thermionic valve, firebottle, glassfet) An electronic component consisting of a space exhausted of gas to such an extent that {electrons} may move about freely, and two or more electrodes with external connections. Nearly all tubes are of the thermionic type where one electrode, called the cathode, is heated, and electrons are emitted from its surface with a small energy (typically a Volt or less). A second electrode, called the anode (plate) will attract the electrons when it is positive with respect to the cathode, allowing current in one direction but not the other. In types which are used for amplification of signals, additional electrodes, called grids, beam-forming electrodes, focussing electrodes and so on according to their purpose, are introduced between cathode and plate and modify the flow of electrons by electrostatic attraction or (usually) repulsion. A voltage change on a grid can control a substantially greater change in that between cathode and anode. Unlike {semiconductors}, except perhaps for {FETs}, the movement of electrons is simply a function of electrostatic field within the active region of the tube, and as a consequence of the very low mass of the electron, the currents can be changed quickly. Moreover, there is no limit to the current density in the space, and the electrodes which do dissapate power are usually metal and can be cooled with forced air, water, or other refrigerants. Today these features cause tubes to be the active device of choice when the signals to be amplified are a power levels of more than about 500 watts. The first electronic digital computers used hundreds of vacuum tubes as their active components which, given the reliability of these devices, meant the computers needed frequent repairs to keep them operating. The chief causes of unreliability are the heater used to heat the cathode and the connector into which the tube was plugged. Vacuum tube manufacturers in the US are nearly a thing of the past, with the exception of the special purpose types used in broadcast and image sensing and displays. Eimac, GE, RCA, and the like would probably refer to specific types such as "Beam Power Tetrode" and the like, and rarely use the generic terms. The {cathode ray tube} is a special purpose type based on these principles which is used for the visual display in television and computers. X-ray tubes are diodes (two element tubes) used at high voltage; a tungsten anode emits the energetic photons when the energetic electrons hit it. Magnetrons use magnetic fields to constrain the electrons; they provide very simple, high power, ultra-high frequency signals for radar, microwave ovens, and the like. Klystrons amplify signals at high power and microwave frequencies. (1996-02-05)
Emeishan. (C. 峨嵋山/峨眉山). In Chinese, lit. "Delicate Eyebrows Mountain," a mountain located in Sichuan province that is traditionally listed as one of the four sacred Buddhist mountains of China, along with JIUHUASHAN in Anhui province, PUTUOSHAN in Zhejiang, and WUTAISHAN in Shanxi. The name Emeishan is derived from its two peaks, which face each other and are said to look like the delicate eyebrows of a classic Chinese beauty. The mountain covers more than 58 square miles (150 square kilometers), and its tallest peak, Wanfo Ding (Myriad Buddhas Summit), is 10,167 feet (3,099 meters) high, over 3280 feet (1,000 meters) higher than the other three sacred Buddhist mountains of China. The charming scenery of Emeishan has won it since ancient times the name "the greatest beauty under heaven." The patron BODHISATTVA of Emeishan is SAMANTABHADRA (C. Puxian pusa), who was said to have resided in Emeishan. Because of this connection, most monasteries on Emeishan house a statue of Samantabhadra. Emeishan is of exceptional cultural significance because Chinese tradition assumes it was the place where Buddhism first became established on Chinese territory and whence it spread widely. The first Buddhist monastery in China is said to have been built on Emeishan in the first century CE during the Eastern Han dynasty (25-220). There were once more than a hundred monasteries and temples located on the mountain, but only about twenty remain today. These active monasteries include Baoguosi, Wanniansi, Fuhusi, Leiyinsi, Xianfengsi, Qianfosi, Huazangsi on the Golden Summit, and the Xixiangshi (Elephant Washing Pool) hermitage. At the foot of Emeishan, Baoguosi, built between 1573 and 1619 during the Ming dynasty, is the largest surviving monastery, and is the center of Buddhist activity on the mountain. Wanniansi, originally named Puxiansi, is one of the major monasteries and houses an exquisite copper statue of Samantabhadra riding a white elephant; made in 980 CE during the Song dynasty, the image is 24.11 feet (7.35 meters) high. The Jinding (Golden Summit), one of the mountain's main peaks, is 10,095 feet (3,077 meters) high and is the ideal place to view the sunrise, the sea of clouds, and strange atmospheric phenomena called Buddhist lights and sacred lamps. Emeishan is also a well-known nature preserve and is home to more than three thousand species of plants and two thousand species of animals, including groups of monkeys that often appear on the mountain roads. Near Emeishan is the remarkable Great Buddha of Leshan (C. LESHAN DAFO); the world's largest stone statue of MAITREYA, this image is 233 feet (71 meters) high and was carved out of a hillside in the eighth century during the Tang dynasty. In 1996, UNESCO listed Emeishan and the Great Buddha of Leshan as a World Heritage Site.
EMOTIONAL STAGE As an emotional self (at the stages of civilization and culture), the individual is in his thinking and acting determined by emotional motives. The emotional stage is the most difficult stage of development. Man must by himself acquire consciousness in all six molecular kinds of his emotional envelope and in the two lowest of his mental envelope. To the emotional stage belongs almost everything that man today regards as civilization and culture. K 1.34.13
Empiricists: (Early English) By the beginning of the 17th century, the wave of search for new foundations of knowledge reached England. The country was fast growing in power and territory. Old beliefs seemed inadequate, and vast new information brought from elsewhere by merchants and scholars had to be assimilated. The feeling was in the air that a new, more practicable and more tangible approach to reality was needed. This new approach was attempted by many thinkers, among whom two, Bacon and Hobbes, were the most outstanding. Francis Bacon (1561-1626), despite his busy political career, found enough enthusiasm and time to outline requirements for the study of natural phenomena. Like Descartes, his younger contemporary in France, he felt the importance of making a clean sweep of countless unverified assumptions obstructing then the progress of knowledge. As the first pre-requisite for the investigation of nature, he advocated, therefore, an overthrow of the idols of the mind, that is, of all the preconceptions and prejudices prevalent in theories, ideas and even language. Only when one's mind is thus prepared for the study of phenomena, can one commence gathering and tabulating facts. Bacon's works, particularly Novum Organum, is full of sagacious thoughts and observations, but he seldom goes beyond general advice. As we realize it today, it was a gross exaggeration to call him "the founder of inductive logic". Thomas Hobbes (1588-1679) was an empiricist of an entirely different kind. He did not attempt to work out an inductive method of investigation, but decided to apply deductive logic to new facts. Like Bacon, he keenly understood the inadequacy of medieval doctrines, particularly of those of "form" and "final cause". He felt the need for taking the study of nature anew, particularly of its three most important aspects, Matter, Man and the State. According to Hobbes, all nature is corporeal and all events have but one cause, motion. Man, in his natural state, is dominated by passion which leads him to a "war of all against all". But, contrary to animals, he is capable of using reason which, in the course of time, made him, for self-protection, to choose a social form of existence. The resulting State is, therefore, built on an implicit social contract. -- R.B.W.
Empyrean [from Greek empyres fiery] In certain ancient and medieval cosmologies the earth was surrounded by concentric crystalline spheres, the nearest being that of the Moon, followed by the spheres of Mercury, Venus, Sun, Mars, Jupiter, and Saturn. The outermost sphere was the Empyrean, composed of a subtle cosmic fire — the word is sometimes used for heaven or firmament. These crystalline spheres of the ancients, so grotesquely misunderstood today because taken literally, were given sometimes as seven, ten, or twelve, depending on the point of view. See also CRYSTALLINE SPHERES
engine ::: (jargon) 1. A piece of hardware that encapsulates some function but can't be used without some kind of front end. Today we have, especially, print engine: the guts of a laser printer.2. An analogous piece of software; notionally, one that does a lot of noisy crunching, such as a database engine, or search engine.The hackish senses of engine are actually close to its original, pre-Industrial-Revolution sense of a skill, clever device, or instrument (the which explains why he named the stored-program computer that he designed in 1844 the Analytical Engine.[Jargon File] (1996-05-31)
engine "jargon" 1. A piece of {hardware} that encapsulates some function but can't be used without some kind of {front end}. Today we have, especially, "{print engine}": the guts of a {laser printer}. 2. An analogous piece of software; notionally, one that does a lot of noisy {crunching}, such as a "database engine", or "{search engine}". The hackish senses of "engine" are actually close to its original, pre-Industrial-Revolution sense of a skill, clever device, or instrument (the word is cognate to "ingenuity"). This sense had not been completely eclipsed by the modern connotation of power-transducing machinery in {Charles Babbage}'s time, which explains why he named the stored-program computer that he designed in 1844 the "{Analytical Engine}". [{Jargon File}] (1996-05-31)
EOU "character, humour" The mnemonic of a mythical {ASCII} control character (End Of User) that would make an {ASR-33} {Teletype} explode on receipt. This construction parodies the numerous obscure {delimiter} and control characters left in ASCII from the days when it was associated more with wire-service teletypes than computers (e.g. {FS}, {GS}, {RS}, {US}, {EM}, {SUB}, {ETX}, and especially {EOT}). It is worth remembering that ASR-33s were big, noisy mechanical beasts with a lot of clattering parts; the notion that one might explode was nowhere near as ridiculous as it might seem to someone sitting in front of a {tube} or flatscreen today. [{Jargon File}] (1996-06-29)
EOU ::: (character, humour) The mnemonic of a mythical ASCII control character (End Of User) that would make an ASR-33 Teletype explode on receipt. This ridiculous as it might seem to someone sitting in front of a tube or flatscreen today.[Jargon File] (1996-06-29)
Especially is this the case when the Stanzas refer to events and conditions of cosmic or human life of which mankind today has virtually lost all memory, except for the scattered fragments of archaic writings which have reached us out of the darkness of prehistory. Only deep meditation and contemplation upon the mystical symbols used will awaken the faculty to comprehend them:
Established in June 1948 to assist the UN Mediator and the Truce Commission in supervising a truce between the Jews and the Arabs in Palestine. The group is still in operation today in Beirut, the Sinai and the Golan with headquarters are in Jerusalem.
Ethics ::: The theosophical teachings are essentially and wholly ethical. It is impossible to understand the sublimewisdom of the gods, the archaic wisdom-religion of the ancients, without the keenest realization of thefact that ethics run like golden threads throughout the entire system or fabric of doctrine and thought ofthe esoteric philosophy. Genuine occultism, divorced from ethics, is simply unthinkable becauseimpossible. There is no genuine occultism which does not include the loftiest ethics that the moral senseof mankind can comprehend, and one cannot weigh with too strong an emphasis upon this great fact.Ethics in the theosophical philosophy are not merely the products of human thought existing as aformulation of conventional rules proper for human conduct. They are founded on the very structure andcharacter of the universe itself. The heart of the universe is wisdom-love, and these are intrinsicallyethical, for there can be no wisdom without ethics, nor can love be without ethics, nor can there be ethicsdeprived of either love or wisdom.The philosophic reason why the ancients set so much store by what was commonly known as virtusamong the Latins, from which we have our modern word "virtue," is because by means of the teachingoriginating in the great Mystery schools, they knew that virtues, ethics, were the offspring of the moralinstinct in human beings, who derived them in their turn from the heart of the universe -- from thekosmic harmony. It is high time that the Occidental world should cast forever into the limbo of explodedsuperstitions the idea that ethics is merely conventional morality, a convenience invented by man tosmooth the asperities and dangers of human intercourse.Of course every scholar knows that the words morals and ethics come from the Latin and Greekrespectively, as signifying the customs or habits which it is proper to follow in civilized communities.But this fact itself, which is unquestionable, is in a sense disgraceful, for it would almost seem that wehad not yet brought forth a word adequately describing the instinct for right and truth and troth andjustice and honor and wisdom and love which we today so feebly express by the words ethics or morals."Theosophist is who Theosophy does," wrote H. P. Blavatsky, and wiser and nobler words she neverwrote. No one can be a theosophist who does not feel ethic-ally and think ethically and live ethically inthe real sense that is hereinbefore described. (See also Morals)
“Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength’ or ‘Behold God’s power in me’, but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.’” The Synthesis of Yoga
Every point in space, every particle of even material substance, is a living being or life-atom; such a life-atom finding itself in proper physical surroundings on our own plane, and if impelled by its own karmic urge, will begin to express itself on this plane and to gather nourishment to itself, first by osmosis from the surrounding ether or air, and finally from the environing matter of the place where it is. Now if such a life-atom thus appearing on our plane has the evolutionary history behind it enabling it to develop into a being of high order it will so continue to grow, barring accidents or similar preventive causes; if again its karmic urge working from within outwards will take it no higher than a being of intermediate class, such as an animal or plant, it will express itself as an animal or plant, or if its urge from stored up karma can take it no higher on the evolutionary ladder than the mineral kingdom on this plane, then it will express itself as a mineral atom. What actually takes place in the history of the life-germ even on earth today, as in the growth of the human seed into the embryo and thereafter into the human child, is but a more complicated picture of what spontaneous generation was in the early history of our globe, when almost any point of physical matter was quivering with life and actually anxious to self-express itself through evolutionary unfolding as a living being. Spontaneous generation, therefore, is simply growth appropriate, living beings will begin to evolve into expanding growth in almost any appropriate medium.
Faith Healing, Drugless Healing Apart from the regular medical and surgical practice, widespread forms of drugless healing are employed today. Public opinion generally is either frankly skeptical about the whole matter, or believes that such afford safe and easy means of relief and escape from suffering and disease. As a whole, these forms of faith or magnetic healing depend on the “inborn or inherent, ability of the ‘healer’ or practitioner to convey healthy life-force from himself to the diseased person. This is the key to success, or the lack of success, in all cases, and in all kinds of healing of whatever so-called ‘school’ ” (SOPh 622). If the practitioner succeeds in conveying the vitality of the pranic fluids from his own healthy body to the diseased body or organ of another person, that healthy life-force “expels” or changes the inharmonious vibrations in the afflicted part and, by restoring harmony there, brings about health. Such cures can be permanent; usually they are temporary, lasting from a few days to a few years.
fangsheng. (T. srog blu/tshe thar; J. hojo; K. pangsaeng 放生). In Chinese, "releasing living creatures," referring to the practice of buying captured animals, such as fish, turtles, or birds, and then setting them free; the focus of a ritual popular in East Asian Buddhism, the "ceremony of releasing living creatures" (FANGSHENG HUI). The Buddhist tradition asserts that merit (PUnYA) is produced by both actively pursuing wholesome actions (KUsALA-KARMAPATHA) as well as refraining from unwholesome actions (AKUsALA-KARMAPATHA); fangsheng is regarded as an enhancement of both types of action, by furthering the first lay precept (sĪLA) that forbids the unsalutary action of killing, as well as the MAHĀYĀNA precept that encourages the salutary act of vegetarianism. ¶ The two representative scriptures on fangsheng are the FANWANG JING ("Book of Brahmā's Net") and the SUVARnAPRABHĀSOTTAMASuTRA (C. Jinguangming jing; "Sutra of Golden Light"), the former providing the doctrinal basis for the practice of fangsheng, the latter a protypical example of a fangsheng hui. The Fanwang jing says that because all sentient beings in the six destinies (sAdGATI; see also GATI) have at some time or other during the vastness of SAMSĀRA been one's parents, a person should always strive to rescue creatures from people who would kill them in order to save them from their torment. The Suvarnaprabhāsottamasutra tells a story about Jalavāhana (sĀKYAMUNI Buddha in an earlier life), who saved ten thousand fish who were dying in a dried up pond by bringing water to refill it. He then recited for them the ten epithets of the buddha Ratnasikhin/Ratnabhava, since he had been told that any creatures who heard that Buddha's name at the time of their deaths would be reborn in the heavens. The fish were reborn as divinities in the TRĀYASTRIMsA heaven, who then rained jewels down on the earth.¶ In China, the Buddhist custom of vegetarianism had started to pervade the culture by the Qi (479-501) and Liang (502-556) dynasties, a custom that encouraged the freeing of animals. In 619, an imperial decree prohibited fishing, hunting, and the slaughter of animals during the first, fifth, and ninth months of the year. A decree of 759 established eighty-one ponds for the release and protection of fish. Fangsheng appears to have been practiced not only by individual laypeople and monks. There is a record of the Liang dynasty monk Huiji (456-515) who practiced mendicancy so he could buy and release captured animals. TIANTAI ZHIYI (538-597), the founder of the TIANTAI ZONG, is known to have performed a formal ceremony for releasing animals in 575. Zhiyi lamented the fact that local folk made their living by catching fish, so he built a "pond where creatures could be released" (fangsheng chi) and preached to the freed fish the SADDHARMAPUndARĪKASuTRA and the Suvarnaprabhāsottamasutra. Zhiyi thus established the Suvarnaprabhāsottamasutra as the scriptural authority for fangsheng. Following Zhiyi, the fangsheng ceremony subsequently became one of the important rituals used within the Tiantai school. Ciyun Zunshi (964-1032) and SIMING ZHILI (960-1028), both Tiantai monks during the Song dynasty, were ardent advocates of fangsheng, who established ponds for releasing creatures and performed the ceremony of releasing creatures, especially in conjunction with celebrations of the Buddha's birthday. In the CHAN school, YONGMING YANSHOU (904-975) and YUNQI ZHUHONG (1535-1615) were among the most enthusiastic proponents of fangsheng. Zhuhong wrote works regarding the practice of vegetarianism, including the Shirou ("On Meat-Eating") and the Shasheng feirensuowei ("Killing Is Not What Humans Are Supposed To Do"), and also composed tracts on the ritual practice of fangsheng, such as the Fangsheng yi ("Rite for Releasing Living Creatures") and the Jiesha fangsheng wen ("Text on Prohibiting Killing and Releasing Living Creatures"). His Fangsheng yi is still considered today one of the standard sources for the Fangsheng ritual. Eventually, almost every large monastery in China had a pool for releasing fish and pens for the care of livestock that had been rescued from the butcher. Because these animals had been given Buddhist precepts, they were encouraged to observe them, with males and females segregated and carnivorous fish kept separately. Birds, turtles, and fish were more popular for release than domesticated animals because they required no further assistance. The pious who delivered cows and pigs to the monastery, however, were required to contribute toward their sustenance. ¶ The practice was popular in other Buddhist countries. In medieval Japan the imperial government would order the capture of three times the number of fish needed to be released at a ceremony in order that the requisite number-often from one to three thousand-would still be alive by the time the ceremony took place. In such cases, the practice of releasing animals resulted in the unfortunate death of many before they could be liberated. Among Tibetan Buddhists, the killing of animals is normatively deplored, and protecting the life of even the tiniest insect (srog skyob) is a common practice; in the LHA SA region, a small Muslim community traditionally performed the task of killing and butchering animals; farmers and nomads butcher some of their animals each year. Vegetarianism (sha med) is admired, but not widespread in Tibet, except during the first two weeks of the fourth Tibetan month SA GA ZLA BA when, it is believed, the results of wholesome actions increase one hundred thousand times. Buying an animal destined for slaughter to protect one's own life, or more commonly to protect the life of an important religious figure, is also common; that practice is known as tshe thar, lit., "liberating life" in Tibetan.
fang yankou. (S. pretamukhāgnivālāyasarakāra; J. hoenko; K. pang yomgu 放焰口). In Chinese, "releasing the burning mouths," Chinese esoteric Buddhist ritual for those dead who have been reborn as hungry ghosts (PRETA). The "burning mouths" refers specifically to hungry ghosts, whose tiny mouths and narrow gullets leave them congenitally incapable of filling their distended bellies; even worse, as they try to feed themselves such tiny morsels, the tidbits turn into fire, ash, and burning iron in their mouths. The ritual is performed by monks during the ULLAMBANA festival for the dead or at the request of laypeople on behalf of their ancestors. The ritual typically takes five hours to complete and is always held in the evening when hungry ghosts can more easily travel from their realm of existence to attend. During the performance, the monks wear red or golden hats in the shape of a five-pointed crown, which symbolizes the five buddhas (S. PANCATATHĀGATA). At first, the five buddhas and other divinities are invited and offered "sweet dew" (C. ganlu; S. AMṚTA), viz., water consecrated through the recitation of a MANTRA. After summoning all the inhabitants of the six realms of existence (sAdGATI), the hungry ghosts are then released and feted; purged of their afflictions (KLEsA), they then pay homage to the three jewels (RATNATRAYA) and make a vow to become BODHISATTVAs. Finally, after being taught the Buddhist teachings, they are sent on their way to the PURE LAND. The ritual is accompanied by such features as ringing hand bells, chanting mantras, and performing MUDRĀ in order symbolically to open both the gates of the hells and the throats of the hungry ghosts and to remove their karmic obstructions (KARMĀVARAnA). The ritual is supposed to have been created in response to a nightmare of the Buddha's attendant ĀNANDA: after dreaming one night about the horrible plight of the hungry ghosts, Ānanda asked the Buddha to help beings avoid such a baleful rebirth and to rescue all the current residents of that bourne. The Buddha then recited DHĀRAnĪ on all their behalves. The Jiuba yankou egui tuoluoni jing (S. Pretamukhāgnivālāyasarakāradhāranī; T. Yi dwags kha la me 'bar ma la skyabs mdzad pa'i gzungs, "Dhāranī-Sutra for Liberating the Burning Mouth Hungry Ghosts"), translated by AMOGHAVAJRA during the eighth century, includes the earliest version of the ritual. The fangyan kou is still performed today within the Chinese Buddhist community, especially in Taiwan and Hong Kong.
Fascination Bewitching, exercising a charm or spell over another person or an animal, consciously or unconsciously, either for good or ill, but more often the word has an evil implication. True fascination is never used by any of the right-hand path, for their working is invariably by arousing the innate spiritual, intellectual, and psychic powers inherent in others, and training the individual to take command of these powers. Fascination is exercised by snakes on birds, and by the human eye on beasts. It is used as an evil power by sorcerers, and is exercised more or less consciously by ordinary people upon each other. It is even taught today as an art for swaying the minds of customers, or more obviously by advertisements offering to confer occult powers for a fee.
Fiqh ::: Islamic jurisprudence based on the study of the Quran, the sunna and other sources. Several legal schools of Islamic jurisprudence have been developed over the centuries. The most commonly practices and referenced today include four major Sunni schools - Hanafi, Shafi, Maliki and Hanbali - and the Shia Jafari school.
flame "messaging" To rant, to speak or write incessantly and/or rabidly on some relatively uninteresting subject or with a patently ridiculous attitude or with hostility toward a particular person or group of people. "Flame" is used as a verb ("Don't flame me for this, but..."), a flame is a single flaming message, and "flamage" /flay'm*j/ the content. Flamage may occur in any medium (e.g. spoken, {electronic mail}, {Usenet} news, {web}). Sometimes a flame will be delimited in text by marks such as ""flame on"..."flame off"". The term was probably independently invented at several different places. Mark L. Levinson says, "When I joined the Harvard student radio station (WHRB) in 1966, the terms flame and flamer were already well established there to refer to impolite ranting and to those who performed it. Communication among the students who worked at the station was by means of what today you might call a paper-based Usenet group. Everyone wrote comments to one another in a large ledger. Documentary evidence for the early use of flame/flamer is probably still there for anyone fanatical enough to research it." It is reported that "flaming" was in use to mean something like "interminably drawn-out semi-serious discussions" (late-night bull sessions) at Carleton College during 1968-1971. {Usenetter} Marc Ramsey, who was at {WPI} from 1972 to 1976, says: "I am 99% certain that the use of "flame" originated at WPI. Those who made a nuisance of themselves insisting that they needed to use a {TTY} for "real work" came to be known as "flaming asshole lusers". Other particularly annoying people became "flaming asshole ravers", which shortened to "flaming ravers", and ultimately "flamers". I remember someone picking up on the Human Torch pun, but I don't think "flame on/off" was ever much used at WPI." See also {asbestos}. It is possible that the hackish sense of "flame" is much older than that. The poet Chaucer was also what passed for a wizard hacker in his time; he wrote a treatise on the astrolabe, the most advanced computing device of the day. In Chaucer's "Troilus and Cressida", Cressida laments her inability to grasp the proof of a particular mathematical theorem; her uncle Pandarus then observes that it's called "the fleminge of wrecches." This phrase seems to have been intended in context as "that which puts the wretches to flight" but was probably just as ambiguous in Middle English as "the flaming of wretches" would be today. One suspects that Chaucer would feel right at home on {Usenet}. [{Jargon File}] (2001-03-11)
flame ::: (messaging) To rant, to speak or write incessantly and/or rabidly on some relatively uninteresting subject or with a patently ridiculous attitude or with verb (Don't flame me for this, but...), a flame is a single flaming message, and flamage /flay'm*j/ the content.Flamage may occur in any medium (e.g. spoken, electronic mail, Usenet news, World-Wide Web). Sometimes a flame will be delimited in text by marks such as flame on>...flame off>.The term was probably independently invented at several different places.Mark L. Levinson says, When I joined the Harvard student radio station (WHRB) in 1966, the terms flame and flamer were already well established there to refer ledger. Documentary evidence for the early use of flame/flamer is probably still there for anyone fanatical enough to research it.It is reported that flaming was in use to mean something like interminably drawn-out semi-serious discussions (late-night bull sessions) at Carleton College during 1968-1971.Usenetter Marc Ramsey, who was at WPI from 1972 to 1976, says: I am 99% certain that the use of flame originated at WPI. Those who made a nuisance of flamers. I remember someone picking up on the Human Torch pun, but I don't think flame on/off was ever much used at WPI. See also asbestos.It is possible that the hackish sense of flame is much older than that. The poet Chaucer was also what passed for a wizard hacker in his time; he wrote a just as ambiguous in Middle English as the flaming of wretches would be today. One suspects that Chaucer would feel right at home on Usenet.[Jargon File](2001-03-11)
Forward exchange market - Where contracts are made today for the price at which currency will be exchanged at some specified future date.
fried ::: 1. (hardware) Non-working due to hardware failure; burnt out. Especially used of hardware brought down by a power glitch (see glitch), drop-outs, a melt down, emitting noxious smoke - see friode, SED and LER. However, this term is also used metaphorically.) Compare frotzed.2. (jargon) Of people, exhausted. Said particularly of those who continue to work in such a state. Often used as an explanation or excuse. Yeah, I know Especially common in conjunction with brain: My brain is fried today, I'm very short on sleep.[Jargon File] (1996-04-28)
fried 1. "hardware" Non-working due to hardware failure; burnt out. Especially used of hardware brought down by a "power glitch" (see {glitch}), {drop-outs}, a short, or some other electrical event. (Sometimes this literally happens to electronic circuits! In particular, resistors can burn out and transformers can melt down, emitting noxious smoke - see {friode}, {SED} and {LER}. However, this term is also used metaphorically.) Compare {frotzed}. 2. "jargon" Of people, exhausted. Said particularly of those who continue to work in such a state. Often used as an explanation or excuse. "Yeah, I know that fix destroyed the file system, but I was fried when I put it in." Especially common in conjunction with "brain": "My brain is fried today, I'm very short on sleep." [{Jargon File}] (1996-04-28)
From an original group of three ‘remembrancers’ only one is in existence today, the King’s or the Queen’s remembrancer.
From Ignorance to Error; yet we may/Conjecture,” Albertus Magnus conjectured, and put “each choir at 6,666 legions, and each legion at 6,666 angels.” But demons are winged horses of another color. Unlike the angels, these apes of God are capable of reproducing their kind. What is more, as Origen alerts us, “they multiply like flies.” So today there must be a truly staggering horde of them. The problem of population explosion here is clearly something to worry about. 18
Future price - A price agreed today at which an item (e.g. commodities) will be exchanged at some set date in the future. '
Futures or forward market - A market in which contracts are made to buy or sell at some future date at a price agreed today.
Gadna ::: (Heb. acronym, Gedudei Noar- youth battalions) Israeli youth corps run by Ministry of Defense for pre-military training of teenagers. Originally created in the years right before the 1948 War of Independence to train young able bodied teenagers, today, the Gadna acts as three day orientation experience for Israeli youth nearing the beginning of their military service.
gaing. (P. gana). In Burmese, lit. "group" or "association"; the Myanmar (Burmese) term for a monastic fraternity or denomination within the Burmese sangha (S. SAMGHA). Used in this sense, gaing is sometimes replaced with its Pāli equivalent NIKĀYA. As of 1980, there are nine officially recognized monastic gaing registered with the Burmese government's Ministry of Religious Affairs. The two largest are (1) THUDHAMMA (P. Sudhammā) and (2) SHWEGYIN. Next is a smaller but stricter DWAYA fraternity, which is subdivided into: (3) Dhammanudhamma Maha Dwaya (P. Dhammānudhamma Mahā Dvāra), (4) Dhamma Vinayanuloma Mula Dwaya (P. Dhamma Vinayānuloma Mula Dvāra), and (5) Anauk Kyaung Dwaya. The remaining gaing are: (6) Satubhummika Maha Thatipatan Hngetwin (P. Catubhummika Mahā Satipatthāna), (7) Weluwun, (P. Veluvana), (8) Ganawimotti Kuto (P. Ganavimutti), and (9) Dhammayutti Mahayin. Of these nine monastic gaing, the oldest is the Thudhamma, which traces its origins to an ecclesiastical council named the Thudhamma Thabin (P. Sudhammā Sabhā) that was established in 1782 by the Burmese king, BODAWPAYA (r. 1782-1819). The Thudhamma Council was organized to reform the Burmese sangha and unite its various factions under centralized control, a task at which it seems to have been relatively successful. The influence of the royally backed Thudhamma Council greatly diminished by the mid-nineteenth century as a consequence of the British conquest of Lower Burma during the first and second Anglo-Burmese Wars (1824-6 and 1852). It is following this territorial loss, during the reign of King MINDON (r. 1853-1878), that the Shwegyin, Dwaya, and Hngetwin gaing begin to coalesce into separate fraternities. All three were founded by ultra-orthodox scholar-monks who broke with the Thudhamma Council over issues of monastic discipline. The Dwaya Gaing, which had its center in British-controlled Lower Burma, later divided into the three separate fraternities recognized today. The Weluwun, another southern gaing, had similar beginnings except that it was established following the British conquest of Upper Burma and termination of the Burmese monarchy in 1885. The Shwegyin, Dwaya, Hngetwin, and Weluwun gaing thus all can be seen as ultimately descending from the Thudhamma. The Ganawimotti Kuto Gaing (lit., "Gana-free") regards itself as autonomous of gaing affiliation, as its name suggests. The Dhammayutti Mahayin Gaing, a late nineteenth-century Mon reform tradition, traces its lineage to the Thai THAMMAYUT order. ¶ Outside of the monastic context, the term gaing is most frequently used to refer to Burmese occult associations that follow a popular tradition known as the weikza-lam, lit. "path of esoteric knowledge." Such an association is called a WEIKZA gaing and typically will be devoted to the cultivation of supranormal powers and virtual immortality through the application of various "sciences" (B. weikza, P. vijjā), such as alchemy and the casting of runes, that weikza-lam practitioners will have learned from their spiritual masters.
Gandhāra. (T. Sa 'dzin; C. Jiantuoluo; J. Kendara; K. Kondara 健馱羅). An ancient center of Indic Buddhism, located in the northwest of the subcontinent in the region of present-day northern Pakistan and southeastern Afghanistan. The Gandhāra region included the entire Peshawar valley up to its border along the Indus River to the east and also extended to include the Swat valley and the region around Gandhāra's central city of TAKsAsILA (Taxila), located near what is today Peshawar, Pakistan. For the five centuries bracketing the beginning of the Common Era, Gandhāra was a cosmopolitan cultural center and a crossroads of the major trade routes between Europe, the Middle East, Central Asia, China, and the Indian subcontinent (see SILK ROAD). As traders from these various areas moved through Gandhāra, the region became a place of cultural exchange. Four major empires were centered in Gandhāra: the Indo-Greek, Indo-Scythian, Indo-Parthian, and KUSHAN. Tradition claims that AsOKA supported Buddhism in the Gandhāra region during the third century BCE, although the first physical evidence of Buddhism in the region dates from the second and first centuries CE. Gandhāra was conquered by Demetrius I of Bactria around 185 BCE and, although Greek rule in the region was brief, Greek art and culture had an enduring effect on the Gandhāran community. Some of the oldest known Buddhist art comes from this region, more specifically the "Greco-Buddhist" style of sculpture that was a product of this period. The earliest iconographic representations of the Buddha, in fact, are thought by some art historians to come from second century BCE Gandhāra. During the first and second centuries CE, Gandhāra became the principal gateway through which Buddhism traveled to Persia, China, and the rest of Asia. Between the years 50 and 320 CE, the KUSHANs were pushed south out of Central Asia and occupied Gandhāra. Gandhāra, along with KASHMIR, supported and housed a large SARVĀSTIVĀDA community, and Gandhāra was long recognized as a principal bastion of this important MAINSTREAM BUDDHIST SCHOOL. Around the first or second century CE, when the Sarvāstivāda school was at its peak, the fourth Buddhist council (see COUNCIL, FIRST) is said to have taken place in Gandhāra, sponsored by KANIsKA I, the third king of the Kushan dynasty. According to traditional accounts, there were 499 monks in attendance, although that large number is probably intended to represent the importance of the convention rather than a literal count of the number of people present. VASUMITRA presided over the fourth council, with the noted poet and scholarly exegete AsVAGHOsA assisting him. In addition to recording a new VINAYA, the council also resulted in the compilation of a massive collection of Sarvāstivāda ABHIDHARMA philosophy, known as the ABHIDHARMAMAHĀVIBHĀsĀ, or "Great Exegesis of Abhidharma," which functions as a virtual encyclopedia of different scholastic perspectives on Buddhism of the time. The VAIBHĀsIKA school of Sarvāstivāda abhidharma exegesis, which based itself on this compilation, was centered in the regions of Gandhāra and Kashmir. The KĀsYAPĪYA and BAHUsRUTĪYA schools added to the significant presence of Buddhism in the region.
gardnerianwicca ::: Gardnerian Wicca Gerald Gardner claimed to have been initiated into a secret witch cult which had been in existence for over 300 years. Hence Wicca is often referred to as The Old Religion, with its own rituals and beliefs, most of them remaining secretive. Gerald Gardner's books Witchcraft Today and The Meaning of Witchcraft became the basis for the modern religion of Wicca, which grew in popularity during the 1960's, and spread quickly from the United Kingdom to the rest of Europe as well as the United States of America, Canada, Asia and Australia. It has continued to grow as a religion, its followers now placing a greater emphasis on a reverence for nature, redeveloping the 'Goddess-worshiping' religion from pre-Christian and non-Christian religions, and group magick aimed at healing.
Gautama. (P. Gotama; T. Go ta ma; C. Jutan; J. Kudon; K. Kudam 瞿曇). The family name of the historical Buddha, also known as sĀKYAMUNI Buddha. He was a member of the sĀKYA tribe of what is today southern Nepal (hence his epithet sākyamuni, "Sage of the sākyas"). Within that group, his family or clan (GOTRA) was Gautama. His name means "descendants of Gotama" in Sanskrit, with Gotama (lit. "Excellent Cow") being the name of several brāhmanas of ancient India, including a poet of the Ṛg Veda. Thus, the name of the Buddha's tribe or ethnic group was sākya, the name of his family or clan was Gautama, and his given name was SIDDHĀRTHA. In Pāli literature, he is more commonly referred to as Gotama Buddha; in Mahāyāna texts, sākyamuni Buddha is more common.
GCOS "operating system" /jee'kohs/ An {operating system} developed by {General Electric} from 1962; originally called GECOS (the General Electric Comprehensive Operating System). The GECOS-II operating system was developed by {General Electric} for the 36-bit {GE-635} in 1962-1964. Contrary to rumour, GECOS was not cloned from {System/360} [{DOS/360}?] - the GE-635 architecture was very different from the {IBM 360} and GECOS was more ambitious than DOS/360. GE Information Service Divsion developed a large special multi-computer system that was not publicised because they did not wish {time sharing} customers to challenge their bills. Although GE ISD was marketing {DTSS} - the first commercial time sharing system - GE Computer Division had no license from Dartmouth and GE-ISD to market it to external customers, so they designed a time-sharing system to sell as a standard part of GECOS-III, which replaced GECOS-II in 1967. GECOS TSS was more general purpose than DTSS, it was more a programmer's tool (program editing, e-mail on a single system) than a BASIC TSS. The {GE-645}, a modified 635 built by the same people, was selected by {MIT} and {Bell} for the {Multics} project. Multics' infancy was as painful as any infancy. Bell pulled out in 1969 and later produced {Unix}. After the buy-out of GE's computer division by {Honeywell}, GECOS-III was renamed GCOS-3 (General Comprehensive Operating System). Other OS groups at Honeywell began referring to it as "God's Chosen Operating System", allegedly in reaction to the GCOS crowd's uninformed and snotty attitude about the superiority of their product. [Can anyone confirm this?] GCOS won and this led in the orphaning and eventual death of Honeywell {Multics}. Honeywell also decided to launch a new product line called Level64, and later DPS-7. It was decided to mainatin, at least temporarily, the 36-bit machine as top of the line, because GCOS-3 was so successfull in the 1970s. The plan in 1972-1973 was that GCOS-3 and Multics should converge. This plan was killed by Honeywell management in 1973 for lack of resources and the inability of Multics, lacking {databases} and {transaction processing}, to act as a business operating system without a substantial reinvestment. The name "GCOS" was extended to all Honeywell-marketed product lines and GCOS-64, a completely different 32-bit operating system, significanctly inspired by Multics, was designed in France and Boston. GCOS-62, another different 32-bit low-end DOS level was designed in Italy. GCOS-61 represented a new version of a small system made in France and the new {DPS-6} 16-bit {minicomputer} line got GCOS-6. When the intended merge between GCOS-3 and Multics failed, the Phoenix designers had in mind a big upgrade of the architecture to introduce {segmentation} and {capabilities}. GCOS-3 was renamed GCOS-8, well before it started to use the new features which were introduced in next generation hardware. The GCOS licenses were sold to the Japanese companies {NEC} and {Toshiba} who developed the Honeywell products, including GCOS, much further, surpassing the {IBM 3090} and {IBM 390}. When Honeywell decided in 1984 to get its top of the range machines from NEC, they considered running Multics on them but the Multics market was considered too small. Due to the difficulty of porting the ancient Multics code they considered modifying the NEC hardware to support the Multics compilers. GCOS3 featured a good {Codasyl} {database} called IDS (Integrated Data Store) that was the model for the more successful {IDMS}. Several versions of transaction processing were designed for GCOS-3 and GCOS-8. An early attempt at TP for GCOS-3, not taken up in Europe, assumed that, as in {Unix}, a new process should be started to handle each transaction. IBM customers required a more efficient model where multiplexed {threads} wait for messages and can share resources. Those features were implemented as subsystems. GCOS-3 soon acquired a proper {TP monitor} called Transaction Driven System (TDS). TDS was essentially a Honeywell development. It later evolved into TP8 on GCOS-8. TDS and its developments were commercially successful and predated IBM {CICS}, which had a very similar architecture. GCOS-6 and GCOS-4 (ex-GCOS-62) were superseded by {Motorola 68000}-based {minicomputers} running {Unix} and the product lines were discontinued. In the late 1980s Bull took over Honeywell and Bull's management chose Unix, probably with the intent to move out of hardware into {middleware}. Bull killed the Boston proposal to port Multics to a platform derived from DPS-6. Very few customers rushed to convert from GCOS to Unix and new machines (of CMOS technology) were still to be introduced in 1997 with GCOS-8. GCOS played a major role in keeping Honeywell a dismal also-ran in the {mainframe} market. Some early Unix systems at {Bell Labs} used GCOS machines for print spooling and various other services. The field added to "/etc/passwd" to carry GCOS ID information was called the "{GECOS field}" and survives today as the "pw_gecos" member used for the user's full name and other human-ID information. [{Jargon File}] (1998-04-23)
GCOS ::: (operating system) /jee'kohs/ An operating system developed by General Electric from 1962; originally called GECOS (the General Electric Comprehensive Operating System).The GECOS-II operating system was developed by General Electric for the 36-bit GE-635 in 1962-1964. Contrary to rumour, GECOS was not cloned from System/360 [DOS/360?] - the GE-635 architecture was very different from the IBM 360 and GECOS was more ambitious than DOS/360.GE Information Service Divsion developed a large special multi-computer system that was not publicised because they did not wish time sharing customers to GECOS TSS was more general purpose than DTSS, it was more a programmer's tool (program editing, e-mail on a single system) than a BASIC TSS.The GE-645, a modified 635 built by the same people, was selected by MIT and Bell for the Multics project. Multics' infancy was as painful as any infancy. Bell pulled out in 1969 and later produced Unix.After the buy-out of GE's computer division by Honeywell, GECOS-III was renamed GCOS-3 (General Comprehensive Operating System). Other OS groups at Honeywell their product. [Can anyone confirm this?] GCOS won and this led in the orphaning and eventual death of Honeywell Multics.Honeywell also decided to launch a new product line called Level64, and later DPS-7. It was decided to mainatin, at least temporarily, the 36-bit machine as lacking databases and transaction processing, to act as a business operating system without a substantial reinvestment.The name GCOS was extended to all Honeywell-marketed product lines and GCOS-64, a completely different 32-bit operating system, significanctly inspired small system made in France and the new DPS-6 16-bit minicomputer line got GCOS-6.When the intended merge between GCOS-3 and Multics failed, the Phoenix designers had in mind a big upgrade of the architecture to introduce segmentation and capabilities. GCOS-3 was renamed GCOS-8, well before it started to use the new features which were introduced in next generation hardware.The GCOS licenses were sold to the Japanese companies NEC and Toshiba who developed the Honeywell products, including GCOS, much further, surpassing the IBM 3090 and IBM 390.When Honeywell decided in 1984 to get its top of the range machines from NEC, they considered running Multics on them but the Multics market was considered too small. Due to the difficulty of porting the ancient Multics code they considered modifying the NEC hardware to support the Multics compilers.GCOS3 featured a good Codasyl database called IDS (Integrated Data Store) that was the model for the more successful IDMS.Several versions of transaction processing were designed for GCOS-3 and GCOS-8. An early attempt at TP for GCOS-3, not taken up in Europe, assumed that, as in required a more efficient model where multiplexed threads wait for messages and can share resources. Those features were implemented as subsystems.GCOS-3 soon acquired a proper TP monitor called Transaction Driven System (TDS). TDS was essentially a Honeywell development. It later evolved into TP8 on GCOS-8. TDS and its developments were commercially successful and predated IBM CICS, which had a very similar architecture.GCOS-6 and GCOS-4 (ex-GCOS-62) were superseded by Motorola 68000-based minicomputers running Unix and the product lines were discontinued.In the late 1980s Bull took over Honeywell and Bull's management choose Unix, probably with the intent to move out of hardware into middleware. Bull killed technology) are still to be introduced in 1997 with GCOS-8. GCOS played a major role in keeping Honeywell a dismal also-ran in the mainframe market.Some early Unix systems at Bell Labs used GCOS machines for print spooling and various other services. The field added to /etc/passwd to carry GCOS ID information was called the GECOS field and survives today as the pw_gecos member used for the user's full name and other human-ID information.[Jargon File] (1998-04-23)
Geometry: Originally abstracted from the measurement of, and the study of relations of position among, material objects, geometry received in Euclid's Elements (c. 300 B.C.) a treatment which (despite, of course, certain defects by modern standards) became the historical model for the abstract deductive development of a mathematical discipline. The general nature of the subject of geometry may be illustrated by reference to the synthetic geometry of Euclid, and the analytic geometry which resulted from the introduction of coordinates into Euclidean geometry by Descartes (1637) (q.v.). In the mathematical usage of today the name geometry is given to any abstract mathematical discipline of a certain general type, as thus illustrated, without any requirement of applicability to spatial relations among physical objects or the like.
Ge sar. A legendary king who is the hero of the most famous Tibetan cycle of epic poetry, traditionally sung by bards; it is said to be the longest work of literature in the world. The songs recount the birth and adventures of Ge sar, the king of the land of Gling. The name Ge sar apparently derives from Zoroastrian sources and stories of Ge sar appear in a number of Central Asian languages. It is unclear whether Ge sar was a historical figure; elements of the songs seem to derive from the period of the later dissemination (PHYI DAR) of Buddhism to Tibet, although the earliest version of the songs in the form they are known today dates to the fifteenth century. In the songs, the world has fallen into chaos and various gods such as Brahmā and sAKRA, and various Buddhist figures, such as PADMASAMBHAVA and the buddha AMITĀBHA, decide that a hero should descend into the world to restore order. That hero is Ge sar, who defeats many foes, including the evil king of Hor.
Giant The universal tradition of gigantic human beings and beasts points back to the Lemurian and Atlantean races, which were physically gigantic as compared with humankind of today. Also often popularly used as an equivalent of demons, titans, daityas, asuras, danavas, gibborim, jotuns, etc., here having reference to the powers of earth who contended against the gods in the early periods of the formation of the globe and its populations.
grind ::: 1. (MIT and Berkeley) To prettify hardcopy of code, especially LISP code, by reindenting lines, printing keywords and comments in distinct fonts (if available), etc. This usage was associated with the MacLISP community and is now rare; prettyprint was and is the generic term for such operations.2. (Unix) To generate the formatted version of a document from the nroff, troff, TeX, or Scribe source.3. To run seemingly interminably, especially (but not necessarily) if performing some tedious and inherently useless task. Similar to crunch or grovel. Grinding has a connotation of using a lot of CPU time, but it is possible to grind a disk, network, etc.See also hog.4. To make the whole system slow. Troff really grinds a PDP-11.5. grind grind excl. Roughly, Isn't the machine slow today![Jargon File] (1994-12-16)
grind 1. (MIT and Berkeley) To prettify hardcopy of code, especially LISP code, by reindenting lines, printing keywords and comments in distinct fonts (if available), etc. This usage was associated with the MacLISP community and is now rare; {prettyprint} was and is the generic term for such operations. 2. (Unix) To generate the formatted version of a document from the {nroff}, {troff}, {TeX}, or Scribe source. 3. To run seemingly interminably, especially (but not necessarily) if performing some tedious and inherently useless task. Similar to {crunch} or {grovel}. Grinding has a connotation of using a lot of CPU time, but it is possible to grind a disk, network, etc. See also {hog}. 4. To make the whole system slow. "Troff really grinds a PDP-11." 5. "grind grind" excl. Roughly, "Isn't the machine slow today!" [{Jargon File}] (1994-12-16)
gter ma. (terma). In Tibetan, "hidden treasures" or "treasure text," a source of Tibetan Buddhist and BON sacred objects, including a wide range of manuscripts, relics, statuary, and ritual implements from earlier periods. Such treasure texts have been found in caves, mountains, lakes, valleys, or sequestered away in monasteries, sometimes within a pillar. Whether gter ma are BUDDHAVACANA, i.e., authentic words of the Buddha (or a buddha) or whether they are APOCRYPHA, is contested. In the RNYING MA canon, a division is made between gter ma and BKA' MA, the latter made up of commonly authenticated canonical works. Some gter ma are authentic (although proper criteria for authenticity is a subject of debate in both traditional and modern sources), and some are clearly forgeries and fabricated antiquities. Gter ma are of three types: sa gter ("earth treasure"), dgongs gter ("mind treasure"), and dag snang ("pure vision"). Those physically discovered in caves and so on are sa gter; they may be revealed in a public gathering (khrom gter) or found privately (gsang gter) and then shown to others; they may be accompanied by a prophecy (lung bstan; gter lung; see VYĀKARAnA) of the discovery, made at the time of concealment; the gter ma may have a guardian (gter srung), and the revealer (GTER STON) is often assisted by a dĀKINĪ. Dgongs gter are discovered in the mindstream of the revealer, placed there as seeds to be found, coming from an earlier lifetime, often as a direct disciple of PADMASAMBHAVA. Dag snang are discovered by the revealer through the power of the innate purity of the mind. Gter ma are associated most closely with the RNYING MA sect, although not exclusively so. The basic account of gter ma, in which myth and historical fact are interwoven, relates that prior to the persecution of Buddhism by GLANG DAR MA (reigned c. 838-842), PADMASAMBHAVA hid many teachings, often dictated to YE SHES MTSHO RGYAL, as treasures to be discovered in later times in order to ensure the continuation of the doctrine and to provide appropriate teachings for future generations. The first Tibetan gter ma appear sometime after the start of the second dispensation (PHYI DAR), c. 1000, with the rise of the new (GSAR MA) sects of BKA' GDAMS, SA SKYA, and BKA' BRGYUD, who in many cases call into question the authenticity of earlier Tibetan practices and translations. Gter ma became more common in the thirteenth and early fourteenth centuries. Prominent among the revealers is PADMA LAS 'BREL RTSAL, a shadowy figure who revealed the RDZOGS CHEN SNYING THIG that KLONG CHEN RAB 'BYAMS PA then systematized into the definitive RDZOGS CHEN teachings. Klong chen pa's scholarly presentation was again made more accessible through a series of gter ma (called the KLONG CHEN SNYING THIG) discovered by 'JIGS MED GLING PA. These are the basis of the rdzogs chen teachings as they are commonly found today in most branches of the Rnying ma sect. According to traditional accounts, Padmasambhava taught a system of meditation called the MKHA' 'GRO SNYING THIG ("Heart Essence of the dākinī") to PADMA GSAL, the daughter of king KHRI SRONG SDE BTSAN, in whose heart he had inscribed a sacred syllable after bringing her back from the dead. They were discovered there by Padma las 'brel rtsal and Klong chen pa, who are her reincarnations. Besides this widely acknowledged tradition, there are numerous other gter ma that form the basis of practices and rituals in specific Rnying ma monasteries. For example, the main line of teachings and consecrations (ABHIsEKA) in the DPAL YUL monastery in the Khams region of eastern Tibet, and in its reestablished Indian branch near Mysore in South India, is based on gter ma teachings combining Rnying ma and Bka' brgyud practices, revealed by Mi 'gyur rdo rje and redacted by KARMA CHAGS MED; the gter ma discovered by PADMA GLING PA are held in great reverence by the 'BRUG PA BKA' BRGYUD sect in Bhutan; and the secret teachings of the fifth DALAI LAMA (1617-1682) that later locate and legitimate the role of the Dalai Lamas in the Dge lugs pa sect originated in gter ma that he revealed. The different gter ma were brought together in a quasi-canonical form by 'JAM MGON KONG SPRUL BLO GROS MTHA' YAS in his RIN CHEN GTER MDZOD ("Treasury of Precious Treasure Teachings"). It is believed that the sacred and even political space of Tibet is empowered through the discovery of gter ma and, by extension, that the religious practice of a region is empowered through the discovery of treasures within it.
Guanyin. (J. Kannon; K. Kwanŭm 觀音). In Chinese, "Perceiver of Sounds," an abbreviation of the longer name Guanshiyin (J. Kanzeon; K. Kwanseŭm; Perceiver of the World's Sounds); the most famous and influential BODHISATTVA in all of East Asia, who is commonly known in Western popular literature as "The Goddess of Mercy." Guanyin (alt. Guanshiyin) is the Chinese translation of AVALOKITEsVARA, the bodhisattva of compassion; this rendering, popularized by the renowned Kuchean translator KUMĀRAJĪVA in his 405-406 CE translation of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), derives from an earlier form of this bodhisattva's name, Avalokitasvara, which is attested in some Sanskrit manuscripts of this scripture; Kumārajīva interprets this name as "gazing" (avalokita; C. guan) on the "sounds" (svara; C. yin) [of this wailing "world" (C. shi) of suffering]. Avalokitasvara was supplanted during the seventh century CE by the standard Sanskrit form Avalokitesvara, the "gazing" (avalokita) "lord" (īsvara); this later form is followed in XUANZANG's Chinese rendering Guanzizai (J. Kanjizai; K. Kwanjajae), as found in his 649 CE translation of the PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"). The primary textual source for Guanyin worship is the twenty-fifth chapter of the Saddharmapundarīkasutra; that chapter is devoted to the bodhisattva and circulated widely as an independent text in East Asia. The chapter guarantees that if anyone in danger calls out Guanshiyin's name with completely sincerity, the bodhisattva will "perceive the sound" of his call and rescue him from harm. Unlike in India and Tibet, Avalokitesvara took on female form in East Asia around the tenth century. In traditional China, indigenous forms of Guanyin, such as BAIYI GUANYIN (White-Robed Guanyin), Yulan Guanyin (Guanyin with Fish Basket), SHUIYUE GUANYIN (Moon in Water Guanyin), Songzi Guanyin (Child-Granting Guanyin), MALANG FU, as well as Princess MIAOSHAN, became popular subjects of worship. Guanyin was worshipped in China by both monastics and laity, but her functions differed according to her manifestation. Guanyin thus served as a protectress against personal misfortune, a symbol of Buddhist ideals and restraint, or a granter of children. Various religious groups and lay communities also took one of her various forms as their patroness, and in this role, Guanyin was seen as a symbol of personal salvation. Beginning in the tenth century, these different manifestations of Guanyin proliferated throughout China through indigenous sutras (see APOCRYPHA), secular narratives, miracle tales, monastic foundation legends, and images. In later dynasties, and up through the twentieth century, Guanyin worship inspired both male and female religious groups. For example, White Lotus groups (see BAILIAN SHE; BAILIAN JIAO) during the Song dynasty included members from both genders, who were active in erecting STuPAs and founding cloisters that promoted Guanyin worship. In the twentieth century, certain women's groups were formed that took Princess Miaoshan's refusal to marry as inspiration to reject the institution of marriage themselves and, under the auspices of a Buddhist patron, pursue other secular activities as single women. ¶ In Japan, Kannon was originally introduced during the eighth century and took on additional significance as a female deity. For example, Kannon was often invoked by both pilgrims and merchants embarking on long sea voyages or overland travel. Invoking Kannon's name was thought to protect travelers from seven different calamities, such as fire, flood, storms, demons, attackers, lust and material desires, and weapons. Moreover, Kannon worship in Japan transcended sectarian loyalties, and there were numerous miracle tales concerning Kannon that circulated throughout the Japanese isles. ¶ In Korea, Kwanŭm is by far the most popular bodhisattva and is also known there as a deity who offers succor and assistance in difficult situations. The cult of Kwanŭm flourished initially under the patronage of the aristocracy in both the Paekche and Silla kingdoms, and historical records tell of supplications made to Kwanŭm for the birth of children or to protect relatives who were prisoners of war or who had been lost at sea. Hence, while the cult of AMITĀBHA was principally focused on spiritual liberation in the next life, Kwanŭm instead was worshipped for protection in this life. Still today, Kwanŭm is an object of popular worship and a focus of ritual chanting in Korean Buddhist monasteries by both monks and, especially, laywomen (and usually chanted in the form Kwanseŭm).
Guru-parampara(Sanskrit) ::: This is a compound formed of guru, meaning "teacher," and a subordinate compoundparam-para, the latter compound meaning "a row or uninterrupted series or succession." Henceguru-parampara signifies an uninterrupted series or succession of teachers. Every Mystery school oresoteric college of ancient times had its regular and uninterrupted series or succession of teachersucceeding teacher, each one passing on to his successor the mystical authority and headship he himselfhad received from his predecessor.Like everything else of an esoteric character in the ancient world, the guru-parampara or succession ofteachers faithfully copied what actually exists or takes place in nature herself, where a hierarchy with itssummit or head is immediately linked on to a superior hierarchy as well as to an inferior one; and it is inthis manner that the mystical circulations of the kosmos, and the transmission of life or vital currentsthroughout the fabric or web of being is assured.From this ancient fact and teaching of the Mystery schools came the greatly distorted ApostolicSuccession of the Christian Church, a pale and feeble reflection in merely ecclesiastical government of afundamental spiritual and mystical reality. The great Brotherhood of the sages and seers of the world,which in fact is the association of the Masters of Wisdom and Compassion headed by the Maha-chohan,is the purest and most absolute form or example of the guru-parampara existing on our earth today. (Seealso Hermetic Chain)
Haeinsa. (海印寺). In Korean, "Ocean-Seal Monastery," or "Oceanic-Reflection Monastery"; the twelfth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Kaya Mountain, in Hapch'on, South Kyongsang province. Along with SONGGWANGSA and T'ONGDOSA, Haeinsa is considered to be one of the "three-jewel monasteries" (SAMBO SACH'AL) which represent one of the three jewels of Buddhism (RATNATRAYA); Haeinsa is traditionally designated the "Dharma-Jewel Monastery" (Poppo sach'al) because of its pair of scriptural repositories, which house the woodblocks of the second Koryo-dynasty carving of the Buddhist canon (KORYo TAEJANGGYoNG; see also DAZANGJING). These paired halls are placed on top of a hill overlooking the main buddha hall in order to accentuate Haeinsa's role as a surrogate for the DHARMA. Haeinsa was established in 802 to celebrate the successful healing of King Aejang's (r. 800-808) queen by the two monks Sunŭng (d.u.) and Yijong (d.u.). The woodblock canon carved in the first half of the thirteenth century was moved to Haeinsa during the reign of King T'aejo (r. 1392-1398). In 1392, King T'aejo also repaired Haeinsa's old pagoda, and King Sejo (r. 1455-1468) later repaired the library halls housing the canon (Changgyonggak). The monastery went through extensive repairs again for three years from 1488 to 1490, but most of its treasures of old (with the fortunate exception of the woodblocks) were lost in a series of fires that broke out in the compounds between the years 1862 and 1874. Most of the buildings that stand today were rebuilt after those conflagrations.
Herbart, Johann Friedrich: (1776-1841) Best known as the "father" of scientific pedagogy centrally based upon psychology, a general tenet that still has weight today, Herbart occupies as educational philosophical theorist a position strikingly similar to that of John Dewey, the nestor of American philosophy.
Historiography: (Gr. histor + graphein, to write) The art of recording history (q.v.). History: (Gr. histor, learned) Ambiguously used to denote either (a) events or (b) records of the past. The term historiography (q.v.) is used for (b). Also ambiguous in denoting natural as well as human events, or records of either. History of Art: Vasari (16th century) began the history of the artists. Winckelmann (18th century) began the history of art, that is of the development of the clements comprised in works of art. The history of art today is directed towards a synthesis of the personalities of the artists and of their reaction to tradition and environment. -- L.V.
history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.
His word metempsychoses is given as meaning the transference of the soul from one body to another; whereas by its Greek etymology it should mean the various highly occult transformations undergone by the soul-ego after death, and preceding the process of reensoulment — something of larger significant content than what the word reincarnation has mainly come to mean today, as implying merely soul-reimbodiment. It is the teaching of the various successive karmic transformations and imbodiments of a monad during its evolutionary cycle — not only in the larger sense of cosmic destiny, but also in the smaller sense of its karmic transformations between death and the succeeding physical birth.
Hpho-wa (Tibetan) ’pho-ba (pho-wa) Also Fo-wa. The changing of one’s place, the moving of one’s self; applied especially to the occult exercise of the inner power by which one is enabled to transfer his consciousness to any desired place on earth, or even to heavenly bodies, while the physical body is left entranced. This occult power was well known among the ancients and is still well known today among those who are acquainted with certain occult laws, and in theosophical writings is called projection of the mayavi-rupa.
Hwangnyongsa. (皇/龍寺). In Korean, "royal," or "Yellow Dragon Monastery" ("royal" and "yellow" are homophonous in Korean); an important Korean monastery located in the Silla-dynasty capital of Kyongju. The monastery was constructed between 553 and 569, during the reign of the Silla king Chinhŭng (r. 540-576) and was especially renowned for its sixteen-foot high image of sĀKYAMUNI Buddha (completed in 574) and its massive, nine-story pagoda (STuPA), which was built in 645 during the reign of Queen Sondok (r. 632-647). In the winter of 1238, during the succeeding Koryo dynasty (918-1392), the entire monastery, including the buddha image and the pagoda, was totally destroyed by invading Mongol troops, and only the foundation stones currently remain. The site of the monastery was excavated by the Kyongju National Research Institute of Cultural Heritage between 1976 and 1983. Royal Dragon monastery flourished due to the support of the Silla royal family, which sought to use Buddhism as an unifying political ideology; The stories told concerning the foundation of the monastery, the image, and the pagoda all reflect this fact. The construction of the monastery is thus often cited as an example of "state-protection Buddhism" hoguk Pulgyo; C. HUGUO FOJIAO) in Korea. According to the SAMGUK YUSA ("Memorabilia of the Three Kingdoms"), in the second month of 553, King Chinhŭng was building a new palace to the south of his Dragon Palace and east of Wolsong palace, when a yellow dragon (hwangnyong) appeared at the site. Yellow dragons were popular autochthonous deities in Silla; hence, given the auspicious nature of this apparition, the king changed plans and instead built a Buddhist monastery on the site, which is called both Yellow Dragon and Royal Dragon monastery in the literature. When the Silla monk CHAJANG (d.u.; fl. c. 590-658) was training at WUTAISHAN in China, an emanation of the bodhisattva MANJUsRĪ told him that Hwangnyongsa was constructed on the site of the dispensation of the previous buddha KĀsYAPA. Not long after the monastery's completion, a ship with 57,000 pounds of iron and 30,000 ounces of gold aboard appeared at Sap'o Harbor in Hagok County (currently Kokp'o near Ulsan, on the southeast coast of the peninsula). The ship also carried an inscription, which said that the Indian king AsOKA, having tried and failed three times to forge a sākyamuni triad from these metals, had finally decided to load the materials aboard ship, along with models of the images, and send them off in search of a land with the requisite metallurgical skill to craft such a statue. King Chinŭng ordered his metallurgists to forge this sixteen-foot statue of the Buddha, and they succeeded on the first attempt in the third month of 574. Chajang also was told by MANJUSRĪ that the queen belonged to the Indian KsATRIYA caste. He was later told by a divine being that if a nine-story pagoda were constructed within the precincts of Royal Dragon monastery, the kingdoms bordering Silla would surrender and submit to Silla hegemony. Hearing Chajang's prediction, in 645, the queen built the pagoda, which was 224 feet tall and made entirely of wood. Chajang placed within its columns some of the relics (sARĪRA) of the Buddha that he had received at Wutaishan. (Another portion was enshrined at T'ONGDOSA, where they remain still today.) It was said that the nine stories of the pagoda symbolized the nine kingdoms and tribal leagues surrounding Silla. During the time when Hwangnyongsa was constructed, the unification wars between the three Korean kingdoms of Silla, Koguryo, and Paekche were raging. The Silla monarchs at this time tried to justify their royal authority by relying on Buddhism, particularly by comparing the Silla rulers to the imported Buddhist notion of the ideal Buddhist ruler, or CAKRAVARTIN (wheel-turning emperor) and by positing that the royal family was genealogically related to the ksatriya clan of the Buddha. These associations are also obvious in the personal names of Silla kings, queens, and other royal family members. For example, the names of the King Chinhŭng's two princes were Tongnyun (Copper Wheel) and Kŭmnyun (Gold Wheel), both specific types of cakravartins; additionally, King Chinp'yong's personal name was Paekchong and his queen's was Maya, the Sino-Korean translation and transcription, respectively, of the names of sākyamuni Buddha's father and mother, sUDDHODANA and MĀYĀ. The foundation of Hwangnyongsa was intimately associated with these attempts by the royal family to employ Buddhism as a tool for justifying and reinforcing its authority. The monastery sponsored the Inwang Paekkojwa hoe (Humane Kings Assembly of One-Hundred Seats), a state-protection (hoguk) rite based on the RENWANGJING ("Scripture for Humane Kings"), in the hopes that the power of the buddhadharma would protect and promote the royal family and the kingdom. According to both the Samguk yusa and the Samguk Sagi ("Historical Records of the Three Kingdoms"), such a ceremony was held at Hwangnyongsa in 613 and 636, before the unification of the three kingdoms, as well as several times subsequently. Monks who resided at Hwangnyongsa also played important roles in Silla politics and religion. WoN'GWANG (532-630), who composed the five codes of conduct for the "flower boys" (hwarang), an elite group of male aristocratic youths, may have written there a letter to ask Emperor Yangdi (r. 604-618) of the Sui dynasty to attack Koguryo on Silla's behalf. Another resident, Chajang, encouraged the royal family to adopt Chinese official attire and the Chinese chronological era at the Silla court and was appointed kukt'ong (state superintendent), to supervise the entire Silla Buddhist ecclesia. Several other Hwangnyongsa monks, including Hyehun (fl. c. 640), Kangmyong (fl. 655), and Hunp'il (fl. 879), were appointed to kukt'ong and other important Silla ecclesiastical positions. Finally, several important Silla scholar-monks resided at Hwangnyongsa, including WoNHYO (617-686), who delivered his first public teaching of the KŬMGANG SAMMAEGYoNG NON ("Exposition of the Vajrasamādhisutra") at the monastery.
In one general sense, the fifth root-race actually comprises the many and extremely varied stocks which exist on the earth today, simply because they all live in the time period of the fifth root-race, although many of the stocks are lineal descendants of the last subrace of the fourth root-race more or less intermixed with what can be described as more characteristic fifth root-race stock. The Chinese, for example, although descended from the latest subrace of the fourth root-race, yet because of living in fifth root-race times are to be reckoned among fifth root-race peoples, of which indeed they are among the very oldest. The Semites in all their divisions are to be considered as an early offshoot of the fifth root-race, and not as a race essentially or radically distinct.
Institute of Electrical and Electronics Engineers, Inc. (IEEE) The world's largest technical professional society, based in the USA. Founded in 1884 by a handful of practitioners of the new electrical engineering discipline, today's Institute has more than 320,000 members who participate in its activities in 147 countries. The IEEE sponsors technical conferences, symposia and local meetings worldwide, publishes nearly 25% of the world's technical papers in electrical, electronics and computer engineering and computer science, provides educational programs for its members and promotes standardisation. Areas covered include aerospace, computers and communications, biomedical technology, electric power and consumer electronics. {(http://ieee.org/)}. {Gopher (gopher://gopher.ieee.org/)}. {(ftp://ftp.ieee.org/)}. E-mail file-server: "fileserver-help@info.ieee.org". { IEEE Standards Process Automation (SPA) System (http://stdsbbs.ieee.org/)}, {telnet (telnet:stdsbbs.ieee.org)} [140.98.1.11]. (1995-03-10)
intelligent terminal "hardware" (or "smart terminal", "programmable terminal") A terminal that often contains not only a keyboard and screen, but also comes with a disk drive and printer, so it can perform limited processing tasks when not communicating directly with the central computer. Some can be programmed by the user to perform many basic tasks, including both arithmetic and logic operations. In some cases, when the user enters data, the {data} will be checked for errors and some type of report will be produced. In addition, the valid data that is entered may be stored on the disk, it will be transmitted over communication lines to the central computer. An intelligent terminal may have enough computing capability to draw graphics or to offload some kind of front-end processing from the computer it talks to. The development of {workstations} and {personal computers} has made this term and the product it describes semi-obsolescent, but one may still hear variants of the phrase "act like a smart terminal" used to describe the behaviour of workstations or PCs with respect to programs that execute almost entirely out of a remote {server}'s storage, using said devices as displays. The term once meant any terminal with an {addressable cursor}; the opposite of a {glass tty}. Today, a terminal with merely an addressable cursor, but with none of the more-powerful features mentioned above, is called a {dumb terminal}. There is a classic quote from Rob Pike (inventor of the {blit} terminal): "A smart terminal is not a smart*ass* terminal, but rather a terminal you can educate". This illustrates a common design problem: The attempt to make peripherals (or anything else) intelligent sometimes results in finicky, rigid "special features" that become just so much dead weight if you try to use the device in any way the designer didn't anticipate. Flexibility and programmability, on the other hand, are *really* smart. Compare {hook}. (1995-04-14)
intelligent terminal ::: (hardware) (or smart terminal, programmable terminal) A terminal that often contains not only a keyboard and screen, but also comes with a disk drive entered may be stored on the disk, it will be transmitted over communication lines to the central computer.An intelligent terminal may have enough computing capability to draw graphics or to offload some kind of front-end processing from the computer it talks to.The development of workstations and personal computers has made this term and the product it describes semi-obsolescent, but one may still hear variants of workstations or PCs with respect to programs that execute almost entirely out of a remote server's storage, using said devices as displays.The term once meant any terminal with an addressable cursor; the opposite of a glass tty. Today, a terminal with merely an addressable cursor, but with none of the more-powerful features mentioned above, is called a dumb terminal.There is a classic quote from Rob Pike (inventor of the blit terminal): A smart terminal is not a smart*ass* terminal, but rather a terminal you can educate. any way the designer didn't anticipate. Flexibility and programmability, on the other hand, are *really* smart.Compare hook. (1995-04-14)
“is an actual land or district, the seat of the greatest Brotherhood of spiritual Adepts, of great Sages and Seers, on the Earth today. It is the secret home of the Brotherhood of the theosophical Mahatmans and their Chiefs; and from Sambhala at certain times in the history of the world, or more accurately of our own Fifth Root-race, come forth the Messengers or Envoys of the Great Brotherhood has branches or Subordinate Lodges in various parts of the world, but Sambhala is the center of Chief Lodge. We may tentatively locate it . . . in a little known and remote district of the high table-lands of central Asia, more particularly in what is now called Tibet. A multitude of aeroplanes might fly over the place without ‘seeing’ it, for its frontiers are very carefully guarded and protected against invasion, and will continue to be so until the karmic destiny of our present Fifth Root-race brings about a change of location to some other spot on the Earth, which then in its turn will be as carefully guarded as Sambhala now is” (OG 152).
It is customary to regard the later Atlanteans as a race of sorcerers because, according to the narratives told concerning the doom of Atlantis and its inhabitants (cf SD 2:427), many deliberately followed the left-hand path — yet not all were black magicians, for there were millions in all ages of Atlantis who earnestly essayed to preserve the wisdom of their semi-spiritual forebears of the third root-race. There were wonderful civilizations during the millions of years of Atlantean development surpassing in material things anything that is known today.
It likewise signifies a cross which was used in ways closely approximating that of the cross in Christian countries: it was often employed as a mark or subscription, as is done even today by people who cannot write their names. The reason for this was that the old Phoenician alphabet as well as the coins of the Maccabees in Judaea both used the written form of this alphabetic character which was like a cross.
ITS 1. Incompatible {time-sharing} System An influential but highly idiosyncratic {operating system} written for the {PDP-6} and {PDP-10} at {MIT} and long used at the {MIT AI Lab}. Much AI-hacker jargon derives from ITS folklore, and to have been "an ITS hacker" qualifies one instantly as an old-timer of the most venerable sort. ITS pioneered many important innovations, including transparent file sharing between machines and terminal-independent I/O. After about 1982, most actual work was shifted to newer machines, with the remaining ITS boxes run essentially as a hobby and service to the hacker community. The shutdown of the lab's last ITS machine in May 1990 marked the end of an era and sent old-time hackers into mourning nationwide (see {high moby}). The Royal Institute of Technology in Sweden is maintaining one "live" ITS site at its computer museum (right next to the only {TOPS-10} system still on the {Internet}), so ITS is still alleged to hold the record for OS in longest continuous use (however, {WAITS} is a credible rival for this palm). 2. A mythical image of {operating system} perfection worshiped by a bizarre, fervent retro-cult of old-time hackers and ex-users (see {troglodyte}). ITS worshipers manage somehow to continue believing that an OS maintained by {assembly language} hand-hacking that supported only monocase 6-character filenames in one directory per account remains superior to today's state of commercial art (their venom against {Unix} is particularly intense). See also {holy wars}, {Weenix}. [{Jargon File}] (1994-12-15)
ITS ::: 1. Incompatible time-sharing SystemAn influential but highly idiosyncratic operating system written for the PDP-6 and PDP-10 at MIT and long used at the MIT AI Lab. Much AI-hacker jargon derives record for OS in longest continuous use (however, WAITS is a credible rival for this palm).2. A mythical image of operating system perfection worshiped by a bizarre, fervent retro-cult of old-time hackers and ex-users (see troglodyte). ITS filenames in one directory per account remains superior to today's state of commercial art (their venom against Unix is particularly intense).See also holy wars, Weenix.[Jargon File] (1994-12-15)
Ivan Sutherland Ivan E. Sutherland is widely known for his pioneering contributions. His 1963 MIT PhD thesis, {Sketchpad}, opened the field of computer graphics. His 1966 work, with Sproull, on a head-mounted display anticipated today's {virtual reality} by 25 years. He co-founded {Evans and Sutherland}, which manufactures the most advanced computer image generators now in use. As head of Computer Science Department of {Caltech} he helped make {integrated circuit} design an acceptable field of academic study. Dr. Sutherland is on the boards of several small companies and is a member of the National Academy of Engineering and the National Academy of Sciences, the {ACM} and {IEEE}. He received the {ACM}'s {Turing Award} in 1988. He is now Vice President and Fellow of {Sun Microsystems} Laboratories in Mountain View, CA, USA. (1994-11-16)
Karma ::: Madhav: “Each action produces a result and the action of today is often plagued by the reaction of yesterday.” Readings in Savitri, Vol. I.
kasina. (S. *kṛtsna/*kṛtsnāyatana; T. zad par gyi skye mched; C. bianchu; J. hensho; K. p'yonch'o 遍處). In Pāli, lit. "totality" or "universal" [alt. kasināyatana], a "visualization device" that serves as the meditative foundation for the "totality" of the mind's attention to an object of concentration. Ten kasina are generally enumerated: visualization devices that are constructed from the physical elements (MAHĀBHuTA) of earth, water, fire, and air; the colors blue, yellow, red, and white; and light and empty space. The earth device, for example, might be constructed from a circle of clay of even texture, the water device from a tub of water, and the red device from a piece of red cloth or a painted red disc. The meditation begins by looking at the physical object; the perception of the device is called the "beginning sign" or "preparatory sign" (P. PARIKAMMANIMITTA). Once the object is clearly perceived, the meditator then memorizes the object so that it is seen as clearly in his mind as with his eyes. This perfect mental image of the device is called the "eidetic sign," or "learning sign" (P. UGGAHANIMITTA) and serves subsequently as the object of concentration. As the internal visualization of this eidetic sign deepens and the five hindrances (NĪVARAnA) to mental absorption (P. JHĀNA; S. DHYĀNA) are temporarily allayed, a "representational sign" or "counterpart sign" (P. PAtIBHĀGANIMITTA) will emerge from out of the eidetic image, as if, the texts say, a sword is being drawn from its scabbard or the moon is emerging from behind clouds. The representational sign is a mental representation of the visualized image, which does not duplicate what was seen with the eyes but represents its abstracted, essentialized quality. The earth disc may now appear like the moon, the water device like a mirror suspended in the sky, or the red device like a bright jewel. Whereas the eidetic sign was an exact mental copy of the visualized beginning sign, the representational sign has no fixed form but may be manipulated at will by the meditator. Continued attention to the representational sign will lead to all four of the meditative absorptions associated with the realm of subtle materiality. Perhaps because of the complexity of preparing the kasina devices, this type of meditation was superseded by techniques such as mindfulness of breathing (P. ānāpānasati; S. ĀNĀPĀNASMṚTI) and is rarely practiced in the THERAVĀDA world today. But its notion of a purely mental object being somehow a purer "representation" of the external sense object viewed by the eyes has compelling connections to later YOGĀCĀRA notions of the world being a projection of mind.
keyboard "hardware" A {hardware} device consisting of a number of mechanical buttons (keys) which the user presses to input characters to a computer. Keyboards were originally part of {terminals} which were separate {peripheral} devices that performed both input and output and communicated with the computer via a {serial line}. Today a keyboard is more likely to be connected more directly to the processor, allowing the processor to scan it and detect which key or keys are currently pressed. Pressing a key sends a low-level {key code} to the keyboard input driver routine which translates this to one or more {characters} or special actions. Keyboards vary in the keys they have, most have keys to generate the {ASCII} {character set} as well as various {function keys} and special purpose keys, e.g. reset or volume control. (2003-07-04)
Koryo taejanggyong. (高麗大藏經). In Korean, "The Koryo [Dynasty] Scriptures of the Great Repository"; popularly known in Korean as the P'ALMAN TAEJANGGYoNG ("The Scriptures of the Great Repository in Eighty Thousand [Xylographs]"); referring specifically to the second of the two xylographic canons produced during the Koryo dynasty (937-1392) and widely regarded as one of the greatest cultural achievements of the Korean Buddhist tradition. The first Koryo edition of the canon was carved between 1011 and c. 1087 but was destroyed in 1234 during the Mongol invasion of the Korean peninsula. The second edition was carved between 1236 and 1251 and included some 1,514 texts in 6,815 rolls, all carved on 81,258 individual woodblocks, which are still housed today in the Scriptural Repository Hall at the monastery of HAEINSA. This massive project was carried out at royal behest by its general editor SUGI (d.u.) and an army of thousands of scholars and craftsmen. The court supported this project because of the canon's potential value in serving as an apotropaic talisman, which would prompt the various buddhas, as well as the divinities (DEVA) in the heaven of the thirty-three [divinities] (TRĀYASTRIMsA), to ward off foreign invaders and bring peace to the kingdom. By protecting Buddhism through a state project to preserve its canonical teachings, therefore, Buddhism would in turn protect the state (viz., "state-protection Buddhism," K. hoguk pulgyo, C. HUGUO FOJIAO). Sugi left thirty rolls (kwon) of detailed collation notes about the editorial procedures he and his team followed in compiling the new canon, the KORYoGUK SINJO TAÉJANG KYOJoNG PYoLLOK (s.v.). Sugi's notes make clear that the second Koryo edition followed the Song Kaibao and first Koryo xylographic canons in its style and format but drew its readings in large measure from the Khitan Buddhist canon compiled by the Liao dynasty in the north of China. The xylographs typically include twenty-three lines of fourteen characters apiece, with text carved on both sides of the block. The second Koryo canon is arranged with pride of place given to texts from the MAHĀYĀNA tradition:
Ksitigarbha. (T. Sa yi snying po; C. Dizang; J. Jizo; K. Chijang 地藏). In Sanskrit, lit. "Earth Store," an important BODHISATTVA who has the power to rescue beings who have the misfortune to be reborn in the hells. Although Ksitigarbha is known in all Mahāyāna countries through his inclusion in the widely known grouping of eight great bodhisattvas (MAHOPAPUTRA; AstAMAHOPAPUTRA), he was apparently not the object of individual cultic worship in India or Tibet. It was in East Asian Buddhism that Ksitigarbha came into his own and became widely worshipped. In China, the cult of Ksitigarbha (C. Dizang) gained popularity by at least the fifth century, with the translation of the Dasheng daji Dizang shilun jing ("Mahāyāna Mahāsannipāta Sutra on Ksitigarbha and the Ten Wheels"), first in the Northern Liang dynasty and subsequently again by XUANZANG in 651 CE. The eponymous KsITIGARBHASuTRA, translated at the end of the seventh century, specifically relates the bodhisattva's vow to rescue all beings in the six realms of existence before he would attain buddhahood himself and tells the well-known prior-birth story of the bodhisattva as a young woman, whose filial piety after the death of her heretical mother saved her mother from rebirth in the AVĪCI hell. It was his ability to rescue deceased family members from horrific rebirths that became Dizang's dominant characteristic in China, where he took on the role of the Lord of Hell, opposite the Jade Emperor of native Chinese cosmology. This role may possibly have resulted from Dizang's portrayal as the Lord of Hell in the apocryphal (see APOCRYPHA) Foshuo Dizang pusa faxin yinlu shiwang jing and reflects Buddhist accommodations to the medieval Chinese interest in the afterlife. This specialization in servicing the denizens of hell seems also to have evolved alongside the emergence of Dizang's portrayal as a monk, whom the Chinese presume to reside on the Buddhist sacred mountain of JIUHUASHAN in Anhui province. (See also CHIJANG; KIM KYUGAK.) Ksitigarbha is easily recognizable in Chinese iconography because he is the only bodhisattva who wears the simple raiments of a monk and has a shaved head rather than an ornate headdress. In Japan, where Ksitigarbha is known as Jizo, the bodhisattva has taken on a different significance. Introduced to Japan during the Heian period, Jizo became immensely popular as a protector of children, patron of travelers, and guardian of community thresholds. Jizo is typically depicted as a monk carrying a staff in his left hand and a chaplet or rosary in his right. The boundaries of a village beyond which children should not wander were often marked by a stone statue of Jizo. Japanese fisherman also looked to Jizo for protection; statues of the bodhisattva erected by early Japanese immigrants to Hawaii are still found today at many popular shoreline fishing and swimming sites in the Hawaiian Islands. In modern Japan, Jizo continues to be regarded as the special protector of children, including the stillborn and aborted. In memory of these children, and as a means of requesting Jizo's protection of them, statues of Jizo are often dressed in a bib (usually red in color), sometimes wearing a knit cap or bonnet, with toys placed nearby (see MIZUKO KUYo). Tibetan iconography typically has Ksitigarbha seated on a lotus flower, holding a CINTĀMAnI in his right hand and displaying the VARADAMUDRĀ with his left.
Kumano. (熊野). In Japanese, lit. "Ursine Wilderness"; a mountainous region in Wakayama prefecture on the Kii Peninsula; Kumano is an important site in the history and development of SHUGENDo, a syncretistic tradition of mountain asceticism in Japan. Artifacts from the seventh century provide the earliest traces of Kumano's sacred roots, although worship there likely predated this time. Throughout the medieval period, the area developed ties with the powerful institutions of Japanese Tendai (TIANTAI), SHINGON, the Hosso monastery KoFUKUJI, and the imperial family, with additional influences from PURE LAND Buddhism. By the eleventh century, its three major religious sites, collectively known as Kumano Sanzan (the three mountains of Kumano), were well established as centers of practice: the Hongu Shrine, home to Amida (AMITĀBHA); the Shingu Shrine, home to Yakushi (BHAIsAJYAGURU); and Nachi Falls and its shrine, the residence of the thousand-armed BODHISATTVA Kannon (AVALOKITEsVARA; see SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA). Following the principle of HONJI SUIJAKU (buddhas or bodhisattvas appearing in the world as spirits), Buddhist deities were readily adopted into the local community of gods (KAMI). Hence, Amida took the form of the god Ketsumiko no kami, Yakushi manifested as Hayatama no kami, and Kannon appeared as Fusubi no kami. Kumano developed close ties with the aristocratic elite in Kyoto from the tenth through the twelfth centuries. After the ex-Emperor Uda's pilgrimage to Kumano in 907, a long line of monarchs, often retired, made one or multiple journeys to the sacred destination. In the early twelfth century, ex-Emperor Shirakawa granted Shogoin-a Japanese Tendai (TIANTAI) monastery in Kyoto-to the monk Zoyo, whose appointment included responsibility for overseeing Kumano. Later in the Tokugawa Period (1600-1868), it was Shogoin that regulated Tendai-affiliated Shugen centers around the country, consequently making a large impact on their doctrine and practice. The nearby Yoshino mountains of Kinbu and omine, where Shugendo's semilegendary founder EN NO OZUNU regularly practiced, share much history with Kumano. A text known as the Shozan Engi (1180?) describes Kumano as the garbhadhātu (J. TAIZoKAI, or "womb realm") MAndALA and the northern Yoshino mountains as the vajradhātu (J. KONGoKAI, or "diamond realm") mandala. These two geographic mandalas, now superimposed over the physical landscape, became the basis of the well-known Yoshino-Kumano pilgrimage route, which is still followed today. As the prestige and patronage of the court began to wane in the late twelfth century, revenue from visitors to the area became an important source of income for the local economy. In the following centuries, increasing numbers of pilgrims, including aristocrats, warriors, and ordinary people, undertook the journey, accompanying Kumano Shugen guides (sendatsu).
League of Arab States ::: Organization established on March 22, 1945, by the Arab states in the Middle East. Today 21 countries and the Palestinian Authority are part of the League.
Linga (Sanskrit) Liṅga The phallus; in ancient India, the symbol of abstract creation. Force becomes the linga or organ of creation only on this earth. With the ancient Aryans the significance was grand, sublime, and poetical — and these views of this symbol were those of the whole archaic pagan world. The idea of creative power or force was divine, and much of this same spirit of abstract reverence prevails even today in India. It was the sacred symbol of cosmic productive and regenerative power, whose multimyriad activities are manifest in universal nature and thus it was that in the small or concrete, as well as in the great or abstract, the idea was discovered and the spiritual aspect of the matter was dominant. Hence, the linga was made a symbol of Siva, and of every other creative god. The linga (symbol of creative activity) and yoni (symbol of generative or productive activity) of Siva worship, stand too high philosophically in their original significance, its modern degeneration notwithstanding, in any wise to be called phallic worship, where the spiritual has been dragged down to become the animal, the sublime into the grossness of the terrestrial.
Lohapāsāda. The ordination (P. uposatha; S. UPOsADHA) hall of the MAHĀVIHĀRA monastery in ANURĀDHAPURA, Sri Lanka. Originally a small structure built by the Sri Lankan king DEVĀNAMPIYATISSA in the third century BCE, King DUttHAGĀMAnĪ rebuilt it in the first century BCE, this time as a celebrated nine-story edifice with one hundred rooms on each floor, the four upper floors of which were reserved for ARHATS. The Lohapāsāda was restored and renovated numerous times. In the fourth century CE, King MAHĀSENA, under the advice of the heretical monk, Sanghamitta, had the Lohapāsāda torn down and its materials reused for construction within the rival ABHAYAGIRI monastery. Mahāsena's son, Sirimeghavanna, in an effort to make amends for his father's misdeed, ordered the Lohapāsāda to be reconstructed on its original spot within the Mahāvihāra compound. BUDDHAGHOSA, the fifth-century commentator, describes the Lohapāsāda and its prominence as place of religious preaching and instruction. It was restored a final time in the twelfth century by King PARĀKRAMABĀHU I, after it had been sacked by Cola invaders. Thereafter, the Lohapāsāda fell into ruin and has remained in that state until today. The site is marked by twelve hundred stone pillars which are believed to have supported the first terrace of the structure.
Longmen. (龍門). In Chinese, lit. "Dragon Gate," an important Buddhist cave site located 7.5 miles south of the ancient Chinese capital of Luoyang in China's Henan province. Spanning over half a mile along a cliff above the Yi River, the Longmen grottoes contain some of the most spectacular examples of stone sculpture in China, together with the MOGAO KU near DUNHUANG, the YUNGANG grottoes at Datong, and the Dazu caves (DAZU SHIKE) outside the city of Chongqing. The first grotto at Longmen was excavated in 495 CE when the Northern Wei capital was moved from Datong to Luoyang. Construction at the site continued until the site was abandoned in 755 because of civil strife and reflects a period of intense Buddhist activity in China that lasted through the Tang and Northern Song dynasties. A total of 2,345 grottoes were excavated and carved, which include more than one hundred thousand Buddhist images, some three thousand inscribed tablets, and over forty pagodas. Although largely an imperial site, some of the individual caves and niches were commissioned by the local Buddhist laity. Fengxiansi, the largest of the Longmen grottoes, dates to the Tang dynasty. When that chapel was first constructed, a roof is thought to have enclosed the entire cliff face. Today, the roof no longer remains and the sculptures stand unprotected in the open air. In 2000, the Longmen grottoes were placed on the list of UNESCO World Heritage sites. See also BINGLINGSI.
Lublin ::: City in eastern Poland that was the center of Jewish learning in Poland. In 1939, the Jewish population was 40,000, 33 percent of the city total. In the spring of 1941 the ghetto was created. On March 17, 1942, deportations began to Belzec, and then to Majdanek, walking distance from the center of town. Only a few Jews live there today.
Lumbinī. (T. Lum bi'i tshal/Lum bi ni; C. Lanpini yuan; J. Ranbinion; K. Nambini won 藍毘尼園). In Sanskrit and Pāli, the name of the Buddha's birthplace, now Rummindei in the Terai Region of modern Nepal. The Buddha's mother MĀYĀ was traveling from her home in KAPILAVASTU to her parents' home to give birth when she went into labor at Lumbinī. According to traditional accounts, she gave birth while standing between twin sĀLA trees. It is said that the Buddha stepped out of her right side and was born. (His conception had been similarly miraculous: the Buddha entered his mother's womb in the form of a white elephant.) The moment after the Buddha's birth, both mother and child were washed with water by divinities, the legendary origin of "bathing the infant Buddha" ceremonies that occur during the festival celebrating the Buddha's birth in numerous Buddhist cultures. As soon as he was born, he is claimed to have taken seven steps and declared that he was unrivalled on heaven and earth (see SIMHANĀDA). As with all mothers of prospective buddhas, Māyā died seven days after the birth of her son. Queen Māyā's sister MAHĀPRAJĀPATĪ, another wife of his father King sUDDHODANA, would serve as the Buddha's wet nurse and foster mother and eventually become the founder of the order of nuns (BHIKsUnĪ). The mainstream MAHĀPARINIRVĀnASuTRA (P. MAHĀPARINIBBĀNASUTTA) recognizes Lumbinī as the first of the four principal pilgrimage sites (MAHĀSTHĀNA) Buddhists should frequent to recollect the achievements of the Buddha and to "arouse emotion in the faithful" along with BODHGAYĀ, where the Buddha attained enlightenment; the Deer Park (MṚGADĀVA) at ṚsIPATANA (SĀRNĀTH), where he first "turned the wheel of the dharma" (DHARMACAKRAPRAVARTANA); and KUsINAGARĪ, where he passed away into PARINIRVĀnA. Lumbinī is still frequented today by Buddhist pilgrims from all over the world.
luohan. (J. rakan; K. nahan 羅漢). In Chinese, ARHAT, referring to groups of venerated disciples of the Buddha who in their popular forms served as objects of cultic worship in East Asia. Countless paintings and statues of arhats were created, and legends and miracle stories concerning them circulated throughout the East Asian region. The arhats were commonly worshipped in groups of sixteen, eighteen, and five hundred, the last two of which developed without a canonical basis. Especially important was the cult of sixteen (later sometimes expanded to eighteen) arhat disciples (see sOdAsASTHAVIRA), whom the Buddha ordered to forgo PARINIRVĀnA and to continue to dwell in this world in order to preserve the Buddhist teachings until the coming of the future buddha, MAITREYA. Each of these arhats was assigned a residence and a retinue of disciples. Once Maitreya had advented on earth, the arhats would be charged with gathering the remaining relics of the current buddha sĀKYAMUNI and erecting one last STuPA to hold them, after which they would finally pass into PARINIRVĀnA. In China, arhat cults were popular particularly during the medieval period. Statues and paintings of arhats were enshrined throughout the land and Buddhists made offerings before those images. The Wuyue court even sponsored an annual summoning ritual of the five hundred arhats from the tenth century onward. The Song-dynasty court continued to sponsor the same ritual to pray for the welfare of the court and to ward off the evils. In Korea, the Koryo (918-1392) court performed a ritual for the five hundred arhats more than twenty-five times between 1053 and the end of the dynasty. The ritual was principally intended to pray for precipitation and protection from foreign invasion. This ritual even continued into the early Choson (1392-1910) period. Still today, most of the larger Korean monasteries will have on their campus an arhat hall (nahan chon), which enshrines paintings and/or images, typically of the group of sixteen. In Japan, the arhat cults were especially connected with the ZEN school. In particular, many monasteries associated with the SoToSHu have a hall dedicated to the arhats, which usually enshrines images of the sixteen, and the tradition engages in monthly and semiannual rituals dedicated to the arhats. In the Soto tradition, arhats are believed to play both salvific and apotropaic roles.
Lushan. (J. Rozan; K. Yosan 廬山). A Chinese sacred mountain located near Poyang Lake in present-day Jiangxi province. Lushan, or Cottage Mountain, is a scenic place that was long frequented by Daoist practitioners and known as the abode of Daoist perfected. AN SHIGAO, the early Parthian translator of Chinese Buddhist texts, is also said to have resided on the mountain during the Eastern Han dynasty. At the end of the fourth century CE, the Chinese monk DAO'AN is known to have established the monastery Xilinsi (Western Grove Monastery) on the mountain. A decade or so later, his famed disciple LUSHAN HUIYUAN also came to the mountain and established the influential monastery DONGLINSI (Eastern Grove Monastery). On a peak named the "PRAJNĀ Terrace," Huiyuan enshrined an image of the buddha AMITĀBHA for worship and contemplation. Together with 123 colleagues, Huiyuan established the White Lotus Society (BAILIAN SHE), which was dedicated to Amitābha worship. Due especially to Huiyuan's influence, Lushan emerged as an important site for the cult of Amitābha and his PURE LAND (see SUKHĀVATĪ). During the Song dynasty, Lushan became the home of the CHAN master HUANGLONG HUINAN (1002-1069) and his disciples in the HUANGLONG PAI of the LINJI ZONG. In 1147, Donglin Changcong (1025-1091), one of Huanglong's chief disciples and recipient of the imperial purple robe, was appointed by the court to assume to abbotship of Donglinsi, which had been officially recognized as a public Chan cloister (chanyuan) in 1079. During his visit to Lushan, the renowned poet Su Shi (1037-1101) is said to have attained awakening under Changcong's guidance. In 1616, the Chan master HANSHAN DEQING established the monastery Fayunsi on Lushan's Wuru peak. Lushan continues to serve today as an important pilgrimage site for Chinese Buddhists.
madhyamadesa. (P. majjhimadesa; T. yul dbus; C. zhongguo; J. chugoku; K. chungguk 中國). In Sanskrit, "central land"; a term used to refer to the region of the Buddha's activities in what is today northeastern India, said to encompass an area some nine hundred leagues (YOJANA) in circumference. The term is also used more figuratively to refer to a civilized region, especially a region in which Buddhism has been established. Thus, it is considered to be fortunate not simply to be reborn as a human but to be reborn as a human in such a central region, where one will have ready access to the teachings of Buddhism. See KsAnASAMPAD.
Madrid Peace Conference ::: Conference sponsored and organized in 1991 by the U.S. and Russia in the aftermath of the Gulf War, in which Israel and its Arab neighbors commenced bilateral and multilateral negotiations on a wide variety of matters, ranging from peace to economic issues to water. This was the first time that Arab countries other than Egypt met Israel before the world. Today's ongoing peace process between Israel and the PLO, Jordan, and Syria has origins in the Madrid Peace Conference.
Magoksa. (麻谷寺). In Korean, "Hemp Valley Monastery"; the sixth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on T'aehwasan (Exalted Splendor Mountain) outside the city of Kongju in South Ch'ungch'ong province. The origins of the monastery and its name are obscure. One record claims that Magoksa was established by the Silla VINAYA master CHAJANG (fl. c. 590-658) in 643; because so many people attended Chajang's dharma lecture at the monastery's founding, the audience was said to have been "as dense as hemp stalks," so the Sinograph for "hemp" (ma) was given to the name of the monastery. This claim is, however, suspect since the monastery is located in what was then the territory of Silla's rival Paekche. A second theory is that the monastery was founded in 845 by Muju Muyom (799-888), founder of the Songjusan school of the Nine Mountains school of Son (KUSAN SoNMUN). When Muyom returned to Silla in 845 from his training in China, he is said to have named the monastery after his Chinese CHAN teacher Magu Baoche (K. Magok Poch'ol; b. 720?). Finally, it is also said that the monastery's name simply derives from the fact that hemp was grown in the valley before the monastery's establishment. In 1172, during the Koryo dynasty, Magoksa was significantly expanded in scope by POJO CHINUL (1158-1210) and his disciple Suu (d.u.), who turned it into a major monastery in the region. Following the Japanese Hideyoshi invasions of 1592-1598, the monastery sat destroyed for some sixty years until several of its shrine halls were reconstructed by Kakch'ong (d.u.) in 1651 and the monastery returned to prominence. The Taegwang pojon (Basilica of Great Brightness) is Magoksa's central sanctuary and enshrines an image of the buddha VAIROCANA; the building was reconstructed in 1172 by Pojo Chinul and again in 1651. In front of the basilica is a juniper tree planted by the independence fighter Kim Ku (1876-1949), who later lived at the monastery as a monk. Magoksa's main buddha hall (taeung pojon; see TAEUNG CHoN) enshrines a sĀKYAMUNI Buddha statue that is flanked by AMITĀBHA and BHAIsAJYAGURU, and the calligraphy hanging outside this hall is reported to be that of Kim Saeng (711-790/791), one of Silla's most famous calligraphers. One of Magoksa's unique structures is its five-story, Koryo-era stone pagoda, which is built upon a two-story-high stone base; its bronze cap suggests Tibetan influences that may have entered Korea via the Mongol Yuan dynasty. It is one of only three STuPAs of similar style known to exist worldwide. The Yongsan chon (Vulture Peak Hall) is decorated with paintings of the eight stereotypical episodes in the life of the Buddha (p'alsang; see C. BAXIANG); it is also called the Ch'onbul chon, or Thousand Buddhas Hall, for the many buddha statues enshrined around the inside perimeter of the hall. The building, which was reconstructed by Kakch'ong in 1651, is today's Magoksa's oldest extant building, with a plaque that may display the calligraphy of King Sejo (r. 1455-1468).
Mahanikai. (P. Mahānikāya). In Thai, "Great Congregation"; the predominant monastic fraternity of Thai Buddhism, to which the vast majority of Thai monasteries belong; sometimes also seen transcribed as Mahanikay, or by its Pāli equivalent, Mahānikāya. The current Mahanikai order traces its lineage back to the fifteenth century, when a group of Siamese monks were sent to Sri Lanka for reordination in order to revitalize and help preserve the Thai monastic tradition. The designation "Mahanikai," however, represents a synthesis of many Thai traditions that were all placed under this rubric in the nineteenth century by the Thai king Mongkut (RĀMA IV), who was a monk from 1824 to 1851. Mongkut was concerned with lax observance of the vinaya precepts within much of the Thai monastic community and used the term Mahanikai to refer to those monks who did not conform to his new "reform" order, the THAMMAYUT. Thus, any monks who did not reordain into the Thammayut order became by default Mahanikai monks. A similar situation occurred in Cambodia, when the Thammayut fraternity was introduced there later in the nineteenth century. In Mongkut's time, the two sects came to differ on many points of monastic practice, including the way robes were worn, how often monks could eat, and whether they could handle money. Thammayut monks were also encouraged to preach sermons in Thai vernacular language, while Mahanikai preached sermons grounded in Pāli. Many of these differences, and the tensions that surround them, still exist today. The largest and most important monastery of the Mahanikai order is WAT MAHATHAT, "Temple of the Great Relic," in Bangkok.
Mahayana (Sanskrit) Mahāyāna [from mahā great + yāna vehicle] Great vehicle; a highly mystical system of Northern Buddhist philosophy and learning, in the main founded by Nagarjuna. Of the two schools of Buddhism, usually classed under the Mahayana and Hinayana or Theravada respectively, the Mahayana is usually called the esoteric and the Hinayana the exoteric. But due to human weakness, love of the eye doctrine, and misunderstanding of the rites and ceremonials enjoined, the exoteric teaching of the Mahayana in its popular aspects is stressed today; while its deeper, more mystical teaching has to a large extent been withdrawn into the charge of initiated adepts.
Maitreya. (P. Metteya; T. Byams pa; C. Mile; J. Miroku; K. Mirŭk 彌勒). In Sanskrit, "The Benevolent One"; the name of the next buddha, who now abides in TUsITA heaven as a BODHISATTVA, awaiting the proper time for him to take his final rebirth. Buddhists believed that their religion, like all conditioned things, was inevitably impermanent and would eventually vanish from the earth (cf. SADDHARMAVIPRALOPA; MOFA). According to one such calculation, the teachings of the current buddha sĀKYAMUNI would flourish for five hundred years after his death, after which would follow a one-thousand-year period of decline and a three-thousand-year period in which the dharma would be completely forgotten. At the conclusion of this long disappearance, Maitreya would then take his final birth in India (JAMBUDVĪPA) in order to reestablish the Buddhist dispensation anew. According to later calculations, Maitreya will not take rebirth for some time, far longer than the 4,500 years mentioned earlier. He will do so only after the human life span has decreased to ten years and then increased to eighty thousand years. (Stalwart scholiasts have calculated that his rebirth will occur 5.67 billion years after the death of sākyamuni.) Initially a minor figure in early Indian Buddhism, Maitreya (whose name derives from the Indic MAITRĪ, meaning "loving-kindness" or "benevolence") evolved during the early centuries of the Common Era into one of the most popular figures in Buddhism across Asia in both the mainstream and MAHĀYĀNA traditions. He is also known as AJITA, although there are indications that, at some point in history, the two were understood to be different deities. As the first bodhisattva to become a figure of worship, his imagery and cult set standards for the development of later bodhisattvas who became objects of cultic worship, such as AVALOKITEsVARA and MANJUsRĪ. Worship of Maitreya began early in Indian Buddhism and became especially popular in Central and East Asia during the fifth and sixth centuries. Such worship takes several forms, with disciples praying to either meet him when he is reborn on earth or in tusita heaven so that they may then take rebirth with him when he becomes a buddha, a destiny promised in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") to those who recite his name. Maitreya is also said to appear on earth, such as in a scene in the Chinese pilgrim XUANZANG's account of his seventh-century travels to India: attacked by pirates as he sailed on the Ganges River, Xuanzang prayed to and was rescued by the bodhisattva. Maitreya also famously appeared to the great Indian commentator ASAnGA in the form of a wounded dog as a means of teaching him the importance of compassion. Devotees across the Buddhist world also attempt to extend their life span in order to be alive when Maitreya comes, or to be reborn at the time of his presence in the world, a worldly paradise that will be known as ketumati. His earliest iconography depicts him standing or sitting, holding a vase (KUndIKĀ), symbolizing his imminent birth into the brāhmana caste, and displaying the ABHAYAMUDRĀ, both features that remain common attributes of his images. In addition, he frequently has a small STuPA in his headdress, believed to represent a prophecy regarding his descent to earth to receive the robes of his predecessor from MAHĀKĀsYAPA. Maitreya is also commonly depicted as a buddha, often shown sitting in "European pose" (BHADRĀSANA; see also MAITREYĀSANA), displaying the DHARMACAKRAMUDRĀ. He is said to sit in a chair in "pensive" posture in order to be able to quickly stand and descend to earth at the appropriate time. Once he is reborn, Maitreya will replicate the deeds of sākyamuni, with certain variations. For example, he will live the life of a householder for eight thousand years, but having seen the four sights (CATURNIMITTA) and renounced the world, he will practice asceticism for only one week before achieving buddhahood. As the Buddha, he will first travel to Mount KUKKUtAPĀDA near BODHGAYĀ where the great ARHAT Mahākāsyapa has been entombed in a state of deep SAMĀDHI, awaiting the advent of Maitreya. Mahākāsyapa has kept the robes of sākyamuni, which the previous buddha had entrusted to him to pass on to his successor. Upon his arrival, the mountain will break open, and Mahākāsyapa will come forth from a stupa and give Maitreya his robes. When Maitreya accepts the robes, it will only cover two fingers of his hands, causing people to comment at how diminutive the past buddha must have been. ¶ The cult of Maitreya entered East Asia with the initial propagation of Buddhism and reached widespread popularity starting in the fourth century CE, a result of the popularity of the Saddharmapundarīkasutra and several other early translations of Maitreya scriptures made in the fourth and fifth centuries. The Saddharmapundarīkasutra describes Maitreya's present abode in the tusita heaven, while other sutras discuss his future rebirth on earth and his present residence in heaven. Three important texts belonging to the latter category were translated into Chinese, starting in the fifth century, with two differing emphases: (1) the Guan Mile pusa shangsheng doushuo tian jing promised sentient beings the prospect of rebirth in tusita heaven together with Maitreya; and (2) the Guan Mile pusa xiasheng jing and (3) the Foshuo Mile da chengfo jing emphasized the rebirth of Maitreya in this world, where he will attain buddhahood under the Dragon Flower Tree (Nāgapuspa) and save numerous sentient beings. These three texts constituted the three principal scriptures of the Maitreya cult in East Asia. In China, Maitreya worship became popular from at least the fourth century: DAO'AN (312-385) and his followers were among the first to propagate the cult of Maitreya and the prospect of rebirth in tusita heaven. With the growing popularity of Maitreya, millenarian movements associated with his cult periodically developed in East Asia, which had both devotional and political dimensions. For example, when the Empress WU ZETIAN usurped the Tang-dynasty throne in 690, her followers attempted to justify the coup by referring to her as Maitreya being reborn on earth. In Korea, Maitreya worship was already popular by the sixth century. The Paekche king Mu (r. 600-641) identified his realm as the world in which Maitreya would be reborn. In Silla, the hwarang, an elite group of male youths, was often identified with Maitreya and such eminent Silla monks as WoNHYO (617-686), WoNCH'ŬK (613-696), and Kyonghŭng (fl. seventh century) composed commentaries on the Maitreya scriptures. Paekche monks transmitted Maitreya worship to Japan in the sixth century, where it became especially popular in the late eighth century. The worship of Maitreya in Japan regained popularity around the eleventh century, but gradually was replaced by devotions to AMITĀBHA and KsITIGARBHA. The worship of Maitreya has continued to exist to the present day in both Korea and Japan. The Maitreya cult was influential in the twentieth century, for example, in the establishment of the Korean new religions of Chŭngsan kyo and Yonghwa kyo. Maitreya also merged in China and Japan with a popular indigenous figure, BUDAI (d. 916)-a monk known for his fat belly-whence he acquired his now popular East Asian form of the "laughing Buddha." This Chinese holy man is said to have been an incarnation of the bodhisattva Maitreya (J. Miroku Bosatsu) and is included among the Japanese indigenous pantheon known as the "seven gods of good fortune"(SHICHIFUKUJIN). Hotei represents contentment and happiness and is often depicted holding a large cloth bag (Hotei literally means "hemp sack"). From this bag, which never empties, he feeds the poor and needy. In some places, he has also become the patron saint of restaurants and bars, since those who drink and eat well are said to be influenced by Hotei. Today, nearly all Chinese Buddhist monasteries (and many restaurants as well) will have an image of this Maitreya at the front entrance; folk belief has it that by rubbing his belly one can establish the potential for wealth.
Manichaeism ::: One of the major ancient religions. Though its organized form is mostly extinct today, a revival has been attempted under the name of Neo-Manichaeism. However, most of the writings of the founding prophet Mani have been lost. Some scholars and anti-Catholic polemicists argue that its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism and whose writing continues to be enormously influential among Catholic and Protestant theologians.
MaNjusrīkīrti. (T. 'Jam dpal grags pa). Eighth king of the mythical kingdom of sAMBHALA, and the first of the twenty-five so-called "kulika kings" of sambhala. The first seven kings of sambhala are known as dharmarājas, starting with Sucandra, who received the KĀLACAKRATANTRA from the Buddha and then propagated it in his kingdom. MaNjusrīkīrti is said to have ascended to the throne of the kingdom 674 years after the Buddha entered PARINIRVĀnA. He is credited with first preventing some three hundred thousand brāhmanas from leaving the kingdom and then converting them to Buddhism, turning all the inhabitants of sambhala into a single class, the VAJRAKULA, or "vajra family." This is one of the etymologies of the term "kulika king." His greatest achievement, however, was the composition of a summary of the Kālacakratantra received by Sucandra. This work is known as the Mulakālacakratantra, or root Kālacakratantra, and alt., as the Laghutantra, or "short tantra." It is said that over the course of time, the original tantra was lost, so that the recension of the Kālacakratantra that exists today is the version composed by MaNjusrīkīrti.
Mantra (Sanskrit) Mantra That portion of the Vedas which consist of hymns as distinct from the Brahmana and Upanishad portions. The mantras considered esoterically were originally as magical as they were religious in character, although the former today is virtually forgotten, although remembered as a fact which once was. In the composing of the mantras the rishis of old knew that every letter had its occult significance, and that the vowels especially contain occult and even formidable potencies when properly chanted. The words of the mantra were made to convey a certain hid meaning by certain secret rules involving first the secret potency of their sound, and incidentally the numerical value of the letters; the latter however was relatively unimportant. Hence their merely verbal significance is something quite different from their meaning as understood of old.
Masonry Operative masonry, the art of building in stone; speculative and emblematic Freemasonry, called such since 1717 when four English Lodges of operative masons established the Grand Lodge of England of Speculative and Emblematic Freemasonry, so called because building materials, tools, and instruments are symbolically and analogically used in the building of the universe and of man as a temple enshrining a god. Originally, however, among the ancient Masons, and today throughout the Orient “wherever magic and the wisdom-religion are studied, its practitioners and students are known among their craft as Builders — for they build the temple of knowledge, of secret science. Those of the adepts who are active, are styled practical or operative Builders, while the students, or neophytes are classed as speculative or theoretical. The former exemplify in works their control over the forces of inanimate as well as animate nature; the latter are but perfecting themselves in the rudiments of the sacred science” (IU 2:392).
Mathematics: The traditional definition of mathematics as "the science of quantity" or "the science of discrete and continuous magnitude" is today inadequate, in that modern mathematics, while clearly in some sense a single connected whole, includes many branches which do not come under this head. Contemporary accounts of the nature of mathematics tend to characterize it rather by its method than by its subject matter.
Mazdean (Persian) [from Mazda bestower of intellect or knowledge] Also Mazdeism. Applied to the ancient religion of the Iranians and to the scriptures of the Zoroastrians, who are represented today by the Parsis. The earliest followers of the Zoroastrianism, however, in their records called themselves Airyavo danghavo (Aryan races). Nowadays the Parsis call themselves Mazdiasnians, or Mazda-Yasna, which means worship of intellect, referring to all those who believe in the supremacy of light over darkness. From the time of the renovation of Zoroastrianism during the Sassanid period, this term has been used concurrently in the same sense as Zoroastrianism.
Midrash ::: Legends, stories, and fantastic elaborations of Scripture. Jews have been creating midrash for thousands of years, and still do so today; it is often an imaginative, creative reconstruction or reconfiguration of sacred text. The interpretative approach known as midrash halakah explores the full meaning of biblical law. Midrash aggadah, on the other hand, sometimes aims to derive a moral principle, lesson or theological concept from the biblical text.
mikkyo. (密教). In Japanese, lit. "esoteric teachings"; often translated as "esoteric Buddhism." The term mikkyo is used collectively today to refer to a large body of texts, liturgies, implements, and rituals that were imported from China to Japan during the Heian period (794-1185) by influential Japanese monk-pilgrims in the Japanese TENDAISHu and SHINGONSHu traditions. These new teachings and objects in turn were largely, but not exclusively, based on the teachings of late medieval Indian Buddhism (see TANTRA and VAJRAYĀNA) that had reached Central Asia and China. SAICHo (762-822) and KuKAI (774-835) played the most notable roles in introducing esoteric Buddhism to the Japanese isles. Their trips to Tangdynasty China (618-907) coincided with the height of esoteric practice on the continent. While Saicho's brief voyage to China in 804 focused on TIANTAI practice, he also learned a limited number of MANTRA practices toward the end of his stay, which he introduced to Japan. In 806, KuKAI returned from a three-year stay in the Tang capital of Chang'an, bringing back with him the extensive training he had received in esoteric Buddhism from the prominent tantric master HUIGUO (746-805), as well as a large collection of esoteric texts and MAndALAs. In the following years, Saicho and Kukai's esoteric rituals quickly gained favor with the Japanese court, gradually becoming dominant among the political elite over the course of the Heian period. Alongside Kukai's Shingon school of mikkyo (known as ToMITSU), Tendai Buddhism increasingly developed its own set of tantric practices (known as TAIMITSU) under such successors of Saicho as ENNIN (794-864), ENCHIN (814-891), and ANNEN (b. 841). These practices were further adopted by the Nara Buddhist institutions and heavily influenced the growth and development of SHUGENDo. Many local cultic practices, now collectively referred to as SHINTo, also incorporated esoteric rituals. The primary deity of worship in mikkyo is the universal buddha MAHĀVAIROCANA. Concrete goals of esoteric practice included maintaining power, attaining good fortune, warding off evil, and becoming a buddha in one's very body (SOKUSHIN JoBUTSU). Common ritual implements included mandalas (see KONGoKAI and TAIZoKAI); icons, sometimes hidden, that were presented in the ritual hall (see HIBUTSU); and various ritual objects such as wands, bells, and the VAJRA.
Mila 18 ::: The underground bunker from which the battle of the Warsaw Ghetto Uprising was launched, and in which Mordecai Anielewicz was killed. A monument stands today on top of a pile of rubble.
Mindon Min. (r. 1853-1878). Tenth king of the Konbaung dynasty and penultimate Burmese king to rule Burma (Myanmar) before the imposition of complete British rule. His reign is known for its reforms and cultural renaissance. He usurped the throne from his brother Pagan Min (r. 1846-1853), during whose reign Great Britain declared war on Burma for a second time in 1852. Upon becoming king, Mindon Min sued for peace and was compelled to surrender Burma's remaining coastal provinces to Britain in exchange for a cessation of hostilities. In 1857 he built a new capital, MANDALAY, and sought to make it into a center for Buddhist learning. In 1871, he summoned scholar-monks from throughout the country to convene a Buddhist council for the purpose of revising the Pāli TIPItAKA and its commentaries. By Burmese reckoning, this conclave was the fifth Buddhist council (see COUNCIL, FIFTH). The revised texts were inscribed on stone tablets and erected in the Kuthodaw Pagoda compound at the base of Mandalay Hill, where they can still be seen today. In the secular sphere, Mindon promoted a number of reforms. He assessed a land tax and fixed the salaries for government officials. He standardized the country's weights and measures, built roads and a telegraph system, and was the first Burmese king to issue coinage. In 1872, he sent his chief minister, Kinwun Mingyi U Gaung, to London, Paris, and Rome to secure recognition of his kingdom as an independent country. Despite his efforts to revitalize his country culturally and politically, contemporary records indicate that many within the Burmese sangha (S. SAMGHA) regarded British conquest of the Burmese kingdom as inevitable and imminent. Fundamentalist reform factions arose within the Burmese order that resisted the directives of the king's monastic council and organized themselves into independent self-governing congregations (see GAING). After the British destruction of the Burmese monarchy in 1885, these reformed congregations were to play an important role in shaping Burmese monastic culture in the twentieth century.
Missing Link On the theory that man has been produced by evolution from the anthropoid apes, a type which shall be intermediate between the anthropoid and man. A misleading term, implying that a chain of graduated types between animals and men has been completely established except for the lack of a single link or type which, when found, will make the chain complete. The existence of such a nearly complete chain has always been largely suppositious. The Darwinian theory requires that man evolved by successive stages of continually greater refinement, from an unknown beast ancestor, then from a primitive savage and almost bestial type, up to the man of today. The numerous degrees of human refinement found living today or evidenced by their remains, do not represent a progressive, unbroken serial time scale of evolution, but merely a complicated assortment of types which in all times known to science appear to have existed contemporaneously with each other. Moreover the so-called primitive types are now recessive, and have been so for ages, being themselves to us the remote descendants of far earlier races, once civilized, but now represented merely by these degenerate remnants.
Mobed (Persian) Magupat (Pahlavi) [from mogh, magus great] Also Maubed. The chief priest; the priest of Mazdeism and of the present-day Parsis. Mobeds are the middle class of priests, the highest class being the Dasturs. In ancient days the Maubedan Maubed was the chief high priest of Mazdeism, and today the chief high priest of the Parsis is also termed the High Mobed.
Mouzi lihuo lun. (J. Boshi riwakuron; K. Moja ihok non 牟子理惑論). In Chinese, "Treatise on the Resolution of Doubts," or "Treatise on the Disposition of Error"; the earliest extant Buddhist treatise written by a Chinese convert; often known by its abbreviated eponymous title, the Mouzi. The text is attributed to a Chinese Buddhist layman, MOUZI, who is claimed to have hailed from the south of China. The text is a polemical Buddhist defense of the faith, which responds to criticisms of Buddhism by rival religions in China. The text consists of a eulogistic preface, thirty-eight short dialogues between Mouzi and unnamed critic(s) of Buddhism, and a brief conclusion, in which the antagonist finally acquiesces to the rectitude of Buddhist positions. Stylistically, the work is written in Confucian commentarial form, thus making more palatable its putatively subversive idea, viz., that adherence to Buddhism is completely compatible with being a righteous and filial Chinese. Typically, criticisms deriving from Confucian beliefs are refuted using references from the Laozi and Zhuangzi, while Daoist criticisms are refuted with astute readings of both Daoist and Confucian texts. The Mouzi was thus successful not simply because it refuted the critiques of rival religions; in addition, by demonstrating the inherent inaccuracy and speciousness of their positions, the treatise was also able to prove the veracity, if not the superiority, of Buddhism itself. In one of the dialogues that argues that filiality is found not only in Confucianism but in Buddhism as well, the Mouzi compares the Buddhist monk to a son who saves his father from drowning by grabbing him and lifting him upside down back into the boat. Although the inelegant manner in which the son grabbed his father may initially seem disrespectful, since it saves his parent from drowning, the act would be acceptable even according to Confucius himself, who insisted that exigent circumstances justified adaptable demonstrations of filial piety. Similarly, the behavior of a Buddhist monk who leaves the home life may in fact be filial, even though initially it may not appear to be so. In another section, the Mouzi substantiates the filiality of Buddhism by pointing out that, since the Buddha protected his parents sUDDHODANA and MĀYĀ by showing them the path to their salvation, practicing Buddhism was indeed filial. In another dialogue concerning criticisms of the Buddhist teaching of rebirth, the Mouzi compares the spirit that is reborn to the seeds of a plant, which can grow into new plants even after the leaves and roots (viz., the physical body) have died. The composition date of the Mouzi has proven to be an intractable problem. Its preface claims that the text was written in the second century CE, although current scholarly estimates of its date range from the second quarter of the third century through the fourth or even early fifth century. More likely, the text developed over time, with many accretions. The text was included in the (nonextant) Fa lun ("Collection on the Dharma"), compiled by Lu Cheng (425-494) around 465, which would be the terminus ad quem for its composition. The text that is extant today is the recension appearing in SENGYOU's (445-518) HONGMING JI ("Collection on the Propagation and Clarification [of Buddhism]"), the important anthology of Buddhist apologetics, compiled c. 515-518. Although some earlier scholars have questioned the authenticity of the text, it is now generally accepted to be in fact one of the earliest extant sources from the incipiency of indigenous Chinese Buddhism.
Mulasarvāstivāda vinaya. (T. Gzhi thams cad yod par smra ba'i 'dul ba; C. Genben Shuoyiqieyou bu pinaiye; J. Konpon Setsuissaiubu binaya; K. Kŭnbon Sorilch'eyubu pinaeya 根本一切有部毘奈耶). In Sanskrit, the "Monastic Code of the MuLASARVĀSTIVĀDA," or "Original Monastic Code of the SARVĀSTIVĀDA School"; one of the six extant recensions of the VINAYA. Divergences between their respective monastic codes were one of the principal differentiating characteristics of the various mainstream schools of Indian Buddhism. The attempt to differentiate the Mulasarvāstivāda vinaya from the Sarvāstivāda vinaya (both of which are extant in Chinese translation) may well derive from a polemical claim by the MATHURĀ branch of the Sarvāstivāda school in north-central India that their tradition comprised the "root" or "foundational" monastic code of the school. Whatever the precise denotation of the term, the Mulasarvāstivāda vinaya, is by far the longest of the extant vinayas-by some calculations some four times longer than any of its counterparts. The Mulasarvāstivāda vinaya contains some material that suggests it may belong to one of the earliest strata of the vinaya literature. The text was composed in Sanskrit in the first or second centuries CE, but only a few Sanskrit fragments have been discovered at GILGIT. The code is preserved in full only in Tibetan translation, although there is also a partial (but still massive) Chinese translation made by YIJING (635-713) in the late seventh and early eighth centuries. The code details 253 rules and regulations for fully ordained monks (BHIKsU) and 364 rules for fully ordained nuns (BHIKsUNĪ) as well as precepts for male and female lay practitioners (UPĀSAKA and UPĀSIKĀ), male and female novices (sRĀMAnERA and sRĀMAnERIKĀ), and female probationers (sIKsAMĀnĀ). Because each rule requires an explanation of how it came to be established, the text is a vast source of stories (many of which do not appear in other codes) that provide essential insights into Buddhist monastic life at the time of its composition. The collection also includes discussions of areas of monastic life that receive short shrift in other recensions, such as how to escort images on procession through town or lend the SAMGHA's money with interest to laypeople. The Mulasarvāstivāda vinaya also includes many narratives (AVADĀNA) and stories, including one of the earliest Sanskrit accounts of the life of the Buddha, as well as SuTRAs that in other mainstream traditions appear in the scripture section of the canon (SuTRAPItAKA). Because of its eclectic content, the Mulasarvāstivāda vinaya functions almost as proto-canon (TRIPItAKA). The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism, where it is studied primarily via the summary composed by GUnAPRABHA, entitled the VINAYASuTRA.
Multi-User Dimension "games" (MUD) (Or Multi-User Domain, originally "Multi-User Dungeon") A class of multi-player interactive game, accessible via the {Internet} or a {modem}. A MUD is like a real-time {chat} forum with structure; it has multiple "locations" like an {adventure} game and may include combat, traps, puzzles, magic and a simple economic system. A MUD where characters can build more structure onto the database that represents the existing world is sometimes known as a "{MUSH}". Most MUDs allow you to log in as a guest to look around before you create your own character. Historically, MUDs (and their more recent progeny with names of MU- form) derive from a hack by Richard Bartle and Roy Trubshaw on the University of Essex's {DEC-10} in 1979. It was a game similar to the classic {Colossal Cave} adventure, except that it allowed multiple people to play at the same time and interact with each other. Descendants of that game still exist today and are sometimes generically called BartleMUDs. There is a widespread myth that the name MUD was trademarked to the commercial MUD run by Bartle on {British Telecom} (the motto: "You haven't *lived* 'til you've *died* on MUD!"); however, this is false - Richard Bartle explicitly placed "MUD" in the {PD} in 1985. BT was upset at this, as they had already printed trademark claims on some maps and posters, which were released and created the myth. Students on the European academic networks quickly improved on the MUD concept, spawning several new MUDs ({VAXMUD}, {AberMUD}, {LPMUD}). Many of these had associated {bulletin-board systems} for social interaction. Because these had an image as "research" they often survived administrative hostility to {BBSs} in general. This, together with the fact that {Usenet} feeds have been spotty and difficult to get in the UK, made the MUDs major foci of hackish social interaction there. AberMUD and other variants crossed the Atlantic around 1988 and quickly gained popularity in the US; they became nuclei for large hacker communities with only loose ties to traditional hackerdom (some observers see parallels with the growth of {Usenet} in the early 1980s). The second wave of MUDs (TinyMUD and variants) tended to emphasise social interaction, puzzles, and cooperative world-building as opposed to combat and competition. In 1991, over 50% of MUD sites are of a third major variety, LPMUD, which synthesises the combat/puzzle aspects of AberMUD and older systems with the extensibility of TinyMud. The trend toward greater programmability and flexibility will doubtless continue. The state of the art in MUD design is still moving very rapidly, with new simulation designs appearing (seemingly) every month. There is now a move afoot to deprecate the term {MUD} itself, as newer designs exhibit an exploding variety of names corresponding to the different simulation styles being explored. {UMN MUD Gopher page (gopher://spinaltap.micro.umn.edu/11/fun/Games/MUDs/Links)}. {U Pennsylvania MUD Web page (http://cis.upenn.edu/~lwl/mudinfo.html)}. See also {bonk/oif}, {FOD}, {link-dead}, {mudhead}, {MOO}, {MUCK}, {MUG}, {MUSE}, {chat}. {Usenet} newsgroups: {news:rec.games.mud.announce}, {news:rec.games.mud.admin}, {news:rec.games.mud.diku}, {news:rec.games.mud.lp}, {news:rec.games.mud.misc}, {news:rec.games.mud.tiny}. (1994-08-10)
NairaNjanā. (P. NeraNjarā; T. Ne ran dza na; C. Nilianchanhe; J. Nirenzenga; K. Niryonsonha 尼連禪河). Ancient name of the present-day Lilaja River, a tributary of the Ganges, located in the modern Indian state of Bihar; site of the Buddha's austerities and enlightenment. During a six-year period, from the time of his departure from the palace to his achievement of buddhahood, the BODHISATTVA Prince SIDDHĀRTHA practiced austerities at URUVILVĀ along the banks of this river. It was while bathing in this river during a period of intense self-mortification that the bodhisattva swooned from hunger, after which he concluded that extreme asceticism was not a viable path to liberation from suffering and continued rebirth. Sitting under a tree on the bank of the river, he accepted a bowl of milk porridge from a young woman named SUJĀTĀ, who mistook his gaunt visage for a YAKsA to whom the local village made offerings. He ate the meal and then cast the dish into the river, saying, "If I am to become a buddha today, may the dish float upstream." The plate floated upstream for some distance before disappearing into a whirlpool, descending down to the palace of a serpent king (NĀGA), where it landed on top of the bowls used by the previous buddhas, making a clicking sound. The bodhisattva spent the afternoon prior to the night of his enlightenment in a grove on the banks of the river. After his enlightenment, it was on the banks of this river that BRAHMĀ persuaded him to teach the dharma. The Buddha later converted the ascetic URUVILVĀ-KĀsYAPA, whose hermitage was located along this NairaNjanā River.
Nālandā. (T. Na len dra; C. Nalantuosi; J. Narandaji; K. Narandasa 那爛陀寺). A great monastic university, located a few miles north of RĀJAGṚHA, in what is today the Indian state of Bihar. It was the most famous of the Buddhist monastic universities of India. During the Buddha's time, Nālandā was a flourishing town that he often visited on his peregrinations. It was also frequented by MAHĀVĪRA, the leader of the JAINA mendicants. According to XUANZANG (whose account is confirmed by a seal discovered at the site), the monastery at Nālandā was founded by King sakrāditya of MAGADHA, who is sometimes identified as the fifth-century ruler Kumāragupta I (r. 415-455). It flourished between the sixth and twelfth centuries CE under Gupta and Pāla patronage. According to Tibetan histories, many of the greatest MAHĀYĀNA scholars, including ASAnGA, VASUBANDHU, DHARMAKĪRTI, DHARMAPĀLA, sĪLABHADRA, and sĀNTIDEVA, lived and taught at Nālandā. Several MADHYAMAKA scholars, including CANDRAKĪRTI, are also said to have taught there. At its height, Nālandā was a large and impressive complex of monasteries that had as many as ten thousand students and fifteen hundred teachers in residence. During the reign of Harsa, it was supported by a hundred neighboring villages, each with two hundred households providing rice, butter, and milk to sustain the community of monastic scholars and students. The library, which included a nine-story structure, is said to have contained hundreds of thousands of manuscripts. The university had an extensive curriculum, with instruction offered in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, SAUTRĀNTIKA, YOGĀCARA, and MADHYAMAKA, the Vedas and Hindu philosophical schools, as well as mathematics, grammar, logic, and medicine. Nālandā attracted students from across Asia, including the Chinese pilgrims YIJING and Xuanzang, who provided detailed reports of their visits. Both monks were impressed by the strict monastic discipline that was observed at Nālandā, with Xuanzang reporting that no monk had been expelled for a violation of the VINAYA in seven hundred years. In the eleventh century, NĀROPA held a senior teaching position at Nālandā, until he left in search of his teacher TILOPA. In 1192, Nālandā was sacked by Turkic troops under the command of Bakhtiyar Khilji, who may have mistaken it for a fortress; the library was burned, with the thousands of manuscripts smoldering for months. The monastery had been largely abandoned by the time of a Tibetan pilgrim's visit in 1235 CE, although it seems to have survived in some form until around 1400. Archaeological excavations began at Nālandā in the early twentieth century and have continued since, unearthing monasteries and monastic cells, as well as significant works of art in stone, bronze, and stucco.
nanocomputer "architecture" /nan'oh-k*m-pyoo'tr/ A computer with molecular-sized switching elements. Designs for mechanical nanocomputers which use single-molecule sliding rods for their logic have been proposed. The controller for a {nanobot} would be a nanocomputer. Some nanocomputers can also be called {quantum computers} because quantum physics plays a major role in calculations. {Richard P. Feynman} is still cited today for his work in this area. ["Feynman Lectures on Computation", Richard P. Feynman (Editor, Author), Robin W. Allen (Editor), Tony Hey (Author)] [{Jargon File}] (2008-01-14)
Nanshan lü zong. (J. Nanzan risshu; K. Namsan yulchong 南山律宗). In Chinese, the "South Mountain School of Discipline," the name for a loose affiliation of Chinese exegetes who traced their lineage back to the Chinese VINAYA master DAOXUAN (596-667). (The name Nanshan, or South Mountain, refers to Daoxuan's residence at ZHONGNANSHAN in present-day Shanxi province.) This tradition is largely concerned with the exegesis of the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. This VINAYA text, which came to be adopted widely throughout East Asia, was translated into Chinese in 405 by the Kashmīri monk BUDDHAYAsAS (c. early fifth century CE) and is still followed today in the East Asian Buddhist traditions. It taught a code of discipline that involved 250 principal monastic precepts for monks, 348 for nuns. The central scripture of the Nanshan lü zong is Daoxuan's influential commentary on the Sifen lü, the Sifen lü shanfan buque xingshi chao, which was composed in 626. Although the Nanshan lü zong remained the dominant tradition of vinaya exegesis in China, other groups such as the DONGTA LÜ ZONG (East Pagoda) and Xiangbu (Xiang Region) vinaya schools also flourished. The interpretations of the Nanshan lü zong were introduced into Japan by the Chinese monk GANJIN (C. Jianzhen; 687-763), who helped established the School of Discipline (J. RISSHu), one of the six schools of the Nara tradition of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF).
nastygram "networking" /nas'tee-gram/ 1. A {network} {packet} or {e-mail} message (the latter is also called a {letterbomb}) that takes advantage of misfeatures or security holes on the target system to do untoward things. 2. Disapproving e-mail, especially from a {net.god}, pursuant to a violation of {netiquette} or a complaint about failure to correct some mail- or news-transmission problem. Compare {shitogram}, {mailbomb}. 3. A status report from an unhappy, and probably picky, customer. "What did Corporate say in today's nastygram?" 4. [deprecated] An error reply by mail from a {daemon}; in particular, a {bounce message}. [{Jargon File}] (2004-02-17)
nastygram ::: (networking) /nas'tee-gram/ 1. A network packet or e-mail message (the latter is also called a letterbomb) that takes advantage of misfeatures or security holes on the target system to do untoward things.2. Disapproving e-mail, especially from a net.god, pursuant to a violation of netiquette or a complaint about failure to correct some mail- or news-transmission problem. Compare shitogram, mailbomb.3. A status report from an unhappy, and probably picky, customer. What did Corporate say in today's nastygram?4. [deprecated] An error reply by mail from a daemon; in particular, a bounce message.[Jargon File](2004-02-17)
Nature Philosophers: Name given to pre-Socratic "physiologers" and to Renaissance philosophers who revived the study of physical processes. Early in the 16th century, as a result of the discovery of new lands, the revival of maritime trade, and the Reformation, there appeared in Europe a renewed interest in nature. Rationalism grown around the authorities of the Bible and Aristotle was challenged and the right to investigate phenomena was claimed. Interest in nature was directed at first toward the starry heaven and resulted in important discoveries of Copernicus, Galileo and Kepler. The scientific spirit of observation and research had not yet matured, however, and the philosophers of that time blended their interest in facts with much loose speculation. Among the nature philosophers of that period three deserve to be mentioned specifically, Telesio, Bruno and Carnpanella, all natives of Southern Italy. Despite his assertions that thought should be guided by the observation of the external world, Bernardino Telesio (1508-1588) confined his works to reflections on the nature of things. Particularly significant are two of his doctrines, first, that the universe must be described in terms of matter and force, the latter classified as heat and cold, and second, that mind is akin to matter. Giordano Bruno (1548-1600), a Dominican monk and a victim of the Inquisition, was greatly influenced by the Copernican conception of the universe regarded by him as a harmonious unity of which the earth was but a small and not too important part. The concept of unity was not a condition of human search for truth but a real principle underlying all things and expressing the harmonious order of Divine wisdom. Deity, in his view, was the soul of nature, operating both in the human minds and in the motion of bodies. Consequently, both living beings and material objects must be regarded as animated. Tomaso Campanella (1568-1639), another Dominican monk, was also persecuted for his teachings and spent 27 years in prison. He contended that observations of nature were not dependent on the authority of reason and can be refuted only by other observations. His interests lay largely along the lines previously suggested by Telesio, and much of his thought was devoted to problems of mind, consciousness and knowledge. He believed that all nature was permeated by latent awareness, and may therefore be regarded as an animist or perhaps pantheist. Today, he is best known for his City of the Sun, an account of an imaginary ideal state in which existed neither property nor nobility and in which all affair were administered scientifically. -- R.B.W.
New York University (NYU) Established in 1831, New York University today includes thirteen schools, colleges and divisions located in New York City's borough of Manhattan, as well as research centers and programs in the surrounding suburbs and abroad. {(http://nyu.edu/)}.
New York University ::: (NYU) Established in 1831, New York University today includes thirteen schools, colleges and divisions located in New York City's borough of Manhattan, as well as research centers and programs in the surrounding suburbs and abroad. .
Ninnaji. (仁和寺). In Japanese, "Monastery of Humane Peace," located in the ancient Japanese capital of Kyoto and affiliated with the SHINGONSHu. The construction of the monastery began in 886 under the patronage of Emperor Koko (r. 884-887) and continued through the reign of Emperor Uda (r. 887-897). The main hall was completed in 888 by Emperor Uda and today contains an important Amida (S. AMITĀBHA) triad that has been designated a national treasure. In 904, Emperor Uda established a residence for himself at Ninnaji and assumed control of the monastery. Monks of royal blood began serving thereafter as abbots of Ninnaji.
Oahspe: “A new Bible in the Words of Jehovih and His Angel Ambassadors. A Sacred History of the Dominions of the Higher and Lower Heavens on the Earth for the past Twenty-four Thousand Years.” A book published originally by the Essenes of Kosmon, a Fraternity of Faithists, and currently by Wing Anderson (Kosmon Industries, Los Angeles, Calif.) The preface to the eleventh American edition (copyright 1953 by E. Wing Anderson) states that OAHSPE (pronounced O as in clock, AH as in father, SPE as in Speak) means sky, earth and spirit and is the title of a new bible given to the world in the year 1881; it goes on to say that the book was written down, under spiritual guidance, by Dr. John B. Newbrough, who was gifted with astonishing extrasensory perception and was actively engaged in psychic research. The preface goes on to say that “OAHSPE purports to have been written at the command of God, who states that He is not the Creator but is simply chief executive officer . . . of our planet earth. He explains who the Creator is and also makes clear the difference between Lord, Lord God, God and the Creator. This strange book informs us that the world entered a new era in the year 1848, how the new era is different from those which preceded it and what changes will come to humanity within the next few years.... OAHSPE is made up of thirty-six books covering the history of the planet, the history of the human race, the history of every major religion, past and present, an analysis of today and a prophecy of tomorrow.”
Occultism ::: This word meant originally only the science of things hid; even in the Middle Ages of Europe thosephilosophers who were the forerunners of the modern scientists, those who then studied physical nature,called their science occultism, and their studies occult, meaning the things that were hid or not known tothe common run of mankind. Such a medieval philosopher was Albertus Magnus, a German; and so alsowas Roger Bacon, an Englishman -- both of the thirteenth century of the Christian era.Occultism as theosophists use the term, and as it should be used, means the study of the hid things ofBeing, the science of life or universal nature. In one sense this word can be used to mean the study ofunusual "phenomena," which meaning it usually has today among people who do not think of the vastlylarger field of causes which occultism, properly speaking, investigates. Doubtless mere physicalphenomena have their place in study, but they are on the frontier, on the outskirts -- the superficialities -of occultism. The study of true occultism means penetrating deep into the causal mysteries of Being.Occultism is a generalizing term for the entire body of the occult sciences -- the sciences of the secrets ofuniversal nature; as H. P. Blavatsky phrases it, "physical and psychic, mental and spiritual; calledHermetic and Esoteric Sciences." Occultism may be considered also to be a word virtuallyinterchangeable with the phrase esoteric philosophy, with, however, somewhat more emphasis laid on theoccult or secret or hid portions of the esoteric philosophy. Genuine occultism embraces not merely thephysical, physiological, psychological, and spiritual portions of man's being, but has an equal and indeeda perhaps wider range in the studies dealing with the structure and operations as well as the origin anddestiny of the kosmos.
Of the archaic history of medicine — as of the race — little is to be found. However, echoes of the primitive wisdom have survived, and every country having a literature of its ancient periods has some account of the healing art. The Hindu sacred scriptures — the oldest literature extant — have treatises upon medicine and surgery, showing a profound and intimate knowledge of the subject. This high standard was not maintained when the Vedic writings became misunderstood and mutilated by later commentators. The exclusive Brahmins’ assumption of the right to all knowledge also prevented original thought and research. What writings are available today are of little practical value without the lost key. Even our typically matter-of-fact interpretation of legendary and classical beliefs and customs, and of archaeological findings, overlooks that what is known of ancient medical practice is largely exoteric, symbolic of a deeper teaching than we possess.
oral literature : The custom of compiling and passing on narratives by word of mouth. Oral literature can often take the form of poetry or song. This mode of literature has long existed and still remains today in various societies. The Anglo-Saxon epic Beowulf is an example of this tradition.
Padmasambhava, called in Tibet Guru Rimpoche or Padma-jungne, is even today one of the patron saints of Tibet and the chief guru of the Red Caps — his image occupying the place of honor on all the altars of this sect, which he founded in 749.
Paleo-Hebrew ::: Ancient Hebrew script; one of the offshoots of the Phoenician script; used exclusively in the First Temple period and in priestly circles and as a symbol of nationalistic revival in the Second Temple Period. A version of this script is still used today by the Samaritans.
Pāli. [alt. Pāli]. The term used to designate a dialect of Middle Indo-Aryan, which serves as the canonical language of the THERAVĀDA school of mainstream Buddhism. The term pāli does not, however, appear with this denotation in the Theravāda canon, where instead it refers to a canonical text or passage, in distinction to a commentary (AttHAKATHĀ) on such a passage. By extension, then, in modern usage in both Southeast Asian nations and the West, Pāli has come to designate the language in which those passages and their commentaries are written. According to the tradition, the Buddha spoke Māgadhī, the dialect of the Indian state of MAGADHA. Although no specimens of Māgadhī survive from the period before AsOKA, linguists have determined that it differed from Pāli. It appears that the Buddha did not teach in Sanskrit but instead spoke in the local dialects of the regions of northern India in which he preached, one dialect of which may have been Māgadhī. It is assumed that, after his death, his various teachings were gathered and then regularized into an ecclesiastical language that could be comprehended and recited by monastic groups across a wide region. It appears that, after the reign of King Asoka, some Buddhist schools translated the Buddha's teachings into Sanskrit while others used Pāli, but later scholastic Pāli was also influenced by Sanskrit. According to Theravāda tradition, the Buddha's teachings were first recorded in writing in Pāli, in Sri Lanka rather than India, at the end the first century BCE. Although these texts do not survive, scholars speculate that the Pāli used in those recensions was generally equivalent to what is used in the canon as it is preserved today. Later Pāli incorporates variant vocabulary that derives in part from the local language-thus, for example, Pāli texts composed in Thailand often show the influence of Thai vernacular. There is no single script for Pāli, with the local script, including, for example, Old Mon, Khmer, Sinhalese, Burmese, Thai, and now Romanization, being employed to write the language.
Pelliot, Paul. (1878-1945). French Sinologist, whose retrieval of thousands of manuscripts from DUNHUANG greatly advanced the modern understanding of Buddhism along the ancient SILK ROAD. A pupil of SYLVAIN LÉVI (1863-1935), Pelliot was appointed to the École Française d'Extreme-Orient in Hanoi in 1899. In 1906, Pelliot turned his attention to Chinese Central Asia, leading an expedition from Paris to Tumchuq and KUCHA, where he unearthed documents in the lost TOCHARIAN language. In Urumchi, Pelliot received word of the hidden library cave at Dunhuang discovered by AUREL STEIN and arrived at the site in February 1908. There, he spent three weeks reading through an estimated twenty thousand scrolls. Like Stein, Pelliot sent thousands of manuscripts to Europe to be studied and preserved. Unlike Stein, who knew no Chinese or Prakritic languages, Pelliot was able to more fully appreciate the range of documents at Dunhuang, selecting texts in Chinese, Tibetan, Khotanese, Sogdian (see SOGDIANA), and Uighur and paying particular attention to unusual texts, including rare Christian and Manichaean manuscripts. Today these materials form the Pelliot collection of Dunhuang materials in the Bibliothèque nationale in Paris. Ironically, it was Pelliot's announcement of the Dunhuang manuscript cache to scholars in Beijing in May 1908 that resulted in the immediate closing of the site to all foreigners. Pelliot returned to Paris in 1909, only to be confronted by the erroneous claim that he had returned with forged manuscripts. These charges were proved false only in 1912 with the publication of Stein's book, Ruins of Desert Cathay, which made clear that Stein had left manuscripts behind in Dunhuang. In 1911, Pelliot was made chair of Central Asian Languages at the Collège de France and dedicated the rest of his career to the study of both China and Central Asia. During the First World War, Pelliot served as French military attaché in Beijing. In the postwar years he was an active member of the Société Asiatique. In 1920, he succeeded Édouard Chavannes as the editor of the journal T'oung Pao. His vast erudition, combined with his knowledge of some thirteen languages, made him one of the leading scholars of Asia of his generation.
Penates (Latin) The household gods, or sometimes gods of the State, among the Romans. They were represented by images, to which honors were paid, and supposedly protected the hearth, home, and family. Aeneas transfers with great solicitude and piety the penates from Troy to his new Italian settlement. The universe is filled with hierarchies of intelligent beings, ranging from the highest to the lowest, in addition to those representing the organic kingdoms of nature. No nation of antiquity, indeed no people today outside Western civilization, but had or has its protective divinities of the home, field, mart, etc. Even in Western civilization the same undying belief finds expression in a thousand habits, customs, and ceremonies.
Physics: (Gr. physis, nature) In Greek philosophy, one of the three branches of philosophy, Logic and Ethics being the other two among the Stoics (q.v.). In Descartes, metaphysics is the root and physics the trunk of the "tree of knowledge." Today, it is the science (overlapping chemistry, biology and human physiology) of the calculation and prediction of the phenomena of motion of microscopic or macroscopic bodies, e.g. gravitation, pressure, heat, light, sound, magnetism, electricity, radio-activity, etc. Philosophical problems arise concerning the relation of physics to biological and social phenomena, to pure mathematics, and to metaphysics. See Mechanism, Physicalism.. Physis: See Nature, Physics. Picturesque: A modification of the beautiful in English aesthetics, 18th century. -- L.V.
Pidyon Haben ::: (Heb. redemption of the [firstborn] son). The rite of relieving the first male child born to parents not descended from Aaron or Levi of certain religious obligations by redeeming him from a member of the priestly class. It is celebrated 30 days after the child's birth. The father pays five silver shekels (today, typically five dollars in coins) to have the child released from his obligations.
Pindola-Bhāradvāja. (T. Bha ra dhwa dza Bsod snyoms len; C. Bintoulu Poluoduo zunzhe; J. Binzuruharada sonja; K. Pinduro Pallat'a chonja 賓頭盧頗羅墮尊者). Sanskrit and Pāli proper name of a prominent monk-disciple of the Buddha, born as the son of a brāhmana priest in the service of King Udāyana of Kausāmbī. He was a successful teacher of the Vedas, first encountering the Buddha when his travels took him to RĀJAGṚHA. Gluttonous by nature, he was impressed by all the offerings the Buddha's disciples received and so resolved to enter the order. For this reason, he carried with him an exceptionally large alms bowl (PĀTRA) made from a gourd. After he was finally able to conquer his avarice, he became an ARHAT and uttered his "lion's roar" (SIMHANĀDA) in the presence of the Buddha, for which reason he was declared the foremost lion's roarer (siMhanādin) among the Buddha's disciples. In a famous story found in several recensions of the VINAYA, the Buddha rebuked Pindola for performing the following miracle before a crowd. A rich merchant had placed a valuable sandalwood alms bowl (pātra) atop a pole and challenged any mendicant to retrieve it with a magical display. Encouraged by MAHĀMAUDGALYĀYANA, Pindola entered the contest and used his magical powers to rise into the air and retrieve the bowl. The Buddha rebuked Pindola for his crass exhibitionism, and ordered that the bowl be ground into sandalwood powder (presumably for incense). The incident was the occasion for the Buddha to pass the "rule of defeat" (PĀRĀJIKA), forbidding monks from displaying supernatural powers before the laity. Sanskrit sources state that the Buddha rebuked Pindola for his misdeed and ordered him not to live in JAMBUDVĪPA, but to move to aparagodānīya (see GODĀNĪYA) to proselytize (where he is said to reside with a thousand disciples). The Buddha also forbade him from entering PARINIRVĀnA so that he would remain in the world after the Buddha's demise and continue to serve as a field of blessings (PUnYAKsETRA) for sentient beings; for this reason, Pindola is also known in Chinese as the "World-Dwelling Arhat" (Zhushi Luohan). This is the reason why some traditions still today invoke his name for protection and why he is traditionally listed as the first of the sixteen ARHAT elders (sOdAsASTHAVIRA), who are charged by the Buddha with protecting his dispensation until the advent of the next buddha, MAITREYA. According to the DIVYĀVADĀNA, Pindola was given the principal seat at the third Buddhist council (SAMGĪTI) called by Emperor AsOKA (see COUNCIL, THIRD); at that point, he was already several hundred years old, with long white hair and eyebrows that he had to hold back in order to see. In China, DAO'AN of the Eastern Jin dynasty once had a dream of a white-haired foreign monk, with long, flowing eyebrows. Later, Master Dao'an's disciple LUSHAN HUIYUAN read the SARVĀSTIVĀDA VINAYA and realized that the monk whom his teacher had dreamed about was Pindola. From that point on, Dao'an offered Pindola food every day, and, for this reason, a picture or image of Pindola is often enshrined in monastic dining halls in China. This is also why Pindola was given another nickname in Chinese, the "Long-Browed Monk" (Changmei Seng). In CHANYUE GUANXIU's standard Chinese depiction of the sixteen arhats, Pindola-Bharadvāja is portrayed as squatting on a rock, holding a staff in his left hand, leaning on a rock with his right, with a text placed on his knees. In Tibetan iconography Pindola holds a pātra; other East Asian images depict him holding a text and either a chowrie (C. FUZI; S. VĀLAVYAJANA) or a pātra.
Pitalkhorā. An early Buddhist monastic cave site in western India, around fifty miles southwest of the cave sites of AJAntĀ and twenty-three miles northwest of ELLORĀ, which was connected to Pitalkhorā by an ancient caravan route. Most of the fourteen caves are in ruins today, due at least partly to the fact that the original excavators, when translating the forms of wooden architecture into stone, neglected the structural features necessary to support the stone's extra weight. Cave 3, a large sanctuary (CAITYA), is divided by octagonal pillars (but without either bases or capitals) into a nave and two aisles, with half-barrel-vaulted side aisles flanking the central space; it resembles a similar sanctuary at BHĀJĀ. The STuPA in Cave 3 contained crystal reliquaries set into oblong sockets, which were then plugged with fitted stone slabs; their presence indicates the practice of relic (sARĪRA) enshrinement. Cave 4 is entered through a doorway that is flanked by two gently smiling door guardians (DVĀRAPĀLA) holding javelins and shields. Extending to the right of this entrance is a row of nine life-size carved elephants, who appear to be bearing the weight of the cave; the sculptures are remarkable for their realistic modeling and resemble those at the SĀNCĪ stupa.
Planetary Spirit(s) ::: Every celestial body in space, of whatever kind or type, is under the overseeing and directing influenceof a hierarchy of spiritual and quasi-spiritual and astral beings, who in their aggregate are generalizedunder the name of celestial spirits. These celestial spirits exist therefore in various stages or degrees ofevolution; but the term planetary spirits is usually restricted to the highest class of these beings whenreferring to a planet.In every case, and whatever the celestial body may be, such a hierarchy of ethereal beings, when themost advanced in evolution of them are considered, in long past cycles of kosmic evolution had evolvedthrough a stage of development corresponding to the humanity of earth. Every planetary spirit therefore,wherever existent, in those far past aeons of kosmic time was a man or a being equivalent to what wehumans on earth call man. The planetary spirits of earth, for instance, are intimately linked with theorigin and destiny of our present humanity, for not only are they our predecessors along the evolutionarypath, but certain classes of them are actually the spiritual guides and instructors of mankind. We humans,in far distant aeons of the future, on a planetary chain which will be the child or grandchild of the presentearth-chain, will be the planetary spirits of that future planetary chain. It is obvious that as H. P.Blavatsky says: "Our Earth, being as yet only in its Fourth Round, is far too young to have produced highPlanetary Spirits"; but when the seventh round of this earth planetary chain shall have reached its end,our present humanity will then have become dhyanchohans of various grades, planetary spirits of onegroup or class, with necessary evolutionary differences as among themselves. The planetary spirits watchover, guide, and lead the hosts of evolving entities inferior to themselves during the various rounds of aplanetary chain. Finally, every celestial globe, whether sun or planet or other celestial body, has as thesummit or acme of its spiritual hierarchy a supreme celestial spirit who is the hierarch of its ownhierarchy. It should not be forgotten that the humanity of today forms a component element or stage ordegree in the hierarchy of this (our) planetary chain.
PNP ::: 1. (electronics) A type of bipolar transistor consisting of a layer of N-doped semiconductor (the base) between two P-doped layers (the collector and emitter). PNP transistors are commonly operated with the emitter at ground and the collector at a negative voltage.In the 1960s, the germanium PNP transistor was the cheapest and best for use at ordinary temperatures. The leakage current from collector to base in this type and feedback, which can make the circuit both serviceable and reliable. Neither germanium nor PNP transistors are as common today.The voltages used on a PNP transistor are inverted when compared with vacuum tubes. Further, the behaviour of vacuum tubes is usually described in terms of voltages whereas transistors are better described in terms of current.2. (architecture) plug and play. (1997-05-05)
PNP 1. "electronics" A type of {bipolar transistor} consisting of a layer of N-doped {semiconductor} (the "base") between two P-doped layers (the "collector" and "emitter"). PNP transistors are commonly operated with the emitter at {ground} and the collector at a negative {voltage}. In the 1960s, the germanium PNP transistor was the cheapest and best for use at ordinary temperatures. The {leakage current} from collector to base in this type of device is larger than for the silicon transistor, and also varies more with temperature. The effect of these deficiencies can be lessened by proper biasing and feedback, which can make the circuit both serviceable and reliable. Neither germanium nor PNP transistors are as common today. The voltages used on a PNP transistor are inverted when compared with {vacuum tubes}. Further, the behaviour of vacuum tubes is usually described in terms of {voltages} whereas transistors are better described in terms of {current}. 2. "architecture" {plug and play}. (1997-05-05)
Polonnaruva. [alt. Polonaruva; Polonnaruwa]. An ancient capital of Sri Lanka, it was declared the capital by King Vijayabāhu I after his defeat of the Cola in 1070. The city's golden age occurred under King PARĀKRAMABĀHU I, the grandson of Vijayabāhu, during whose reign agriculture and trade flourished and numerous architectural projects were undertaken. The city remained the capital until the late thirteenth century. Polonnaruva was the site of several important monasteries and STuPAs, the ruins of which remain today. The ancient city was declared a World Heritage Site in 1982. Perhaps its most famous site is the Gal Viharaya, where three large statues of the Buddha (standing, seated, and reclining) were cut from a single granite wall during the reign of Parākramabāhu I. A stone inscription at the site details the king's efforts to unite the sangha (S. SAMGHA) under a single NIKĀYA tradition and sets forth his sāsana reforms of the dispensation (P. sāsana; S. sĀSANA).
Pongwonsa. (奉元寺). In Korean, "Respecting Primacy Monastery"; the head monastery of the T'AEGO CHONG of Korean Buddhism. Pongwonsa was founded in 889 by state preceptor (K. kuksa; C. GUOSHI) TOSoN (827-898) on the grounds of what is currently the campus of Yonsei University in Seoul. It was moved by the great masters (TAESA) Ch'anjŭp and Chŭngam up the hill overlooking the present-day sites of Yonsei and Ewha universities in 1748, during the reign of king Yongjo (r. 1724-1776). During the reign of the next king, Chongjo (r. 1776-1800), an institute to reform and police Buddhism was established at Pongwonsa. A signboard for the monastery shows the calligraphy of the noted Confucian scholar Chong Tojon (1337-1398). The monastery is arguably the most beautiful in Seoul, partially due to the now well-weathered reconstruction carried out in 1911 by abbot Yi Podam (1859-?). The present main shrine hall (TAEUNG CHoN) was built in 1966. Today the monastery is well known for its association with Korean Buddhist art and culture. Not only is it the current home of the troupe of monks who perform and preserve the Buddhist rite YoNGSANJAE, including the dances NABICH'UM, PARACH'UM, and PoPKO CH'UM, and the chanting of pomp'ae (C. FANBAI), but it has also been home to the premier master of TANCH'oNG and other types of Buddhist painting. The monastery also houses the Okchon Buddhist Music College, which trains laity as well as monks and nuns from other sects of Buddhism in traditional Korean music.
Pragmatism is first and always a doctrine of meaning, and often a definition of truth as well, but as to the latter, not all pragmatists are in complete agreement. Neither Peirce nor Dewey, for example, would accept James' view that if the hypothesis of God works satisfactorily for the individual, it is true. Pragmatism is also a method of interpreting ideas in terms of their consequences. James, however, apparently does not believe that this method entails his specific philosophical doctrines -- his pluralism, individualism, neutralism, indeterminism, meliorism, pragmatic theism, "crass" supernaturalism, etc. In fact, he states that pragmatism is independent of his new philosophy of "radical empiricism" and agrees with the anti-intellectualist bent of the Italian pragmatist, Papini, who sees the pragmatic method available to the atheist, the praying penitent, the investigating chemist, the metaphysician and the anti-metaphysician ("What Pragmatism Means".) On the other hand, insofar as pragmatism is practically identified with the scientific method (as is allegedly the case with Dewey) it appears that the pragmatic method might be expected to yield much the same conclusions for one philosopher as for another. In general, pragmatism as a method, does not seem to imply any final philosophical conclusions. It may imply a general direction of thought, such as empiricism. Although pragmatists (Peirce, James, Dewey) frequently attack older forms of empiricism, or crude empiricism, and necessarily reject truth as a simple or static correspondence of propositions with sense data, they nevertheless continue to describe themselves as empiricists, so that today pragmatism (especially in Dewey's case) is often regarded as synonymous with empiricism. See Empiricism.
prātimoksa. (P. pātimokkha; T. so sor thar pa; C. boluotimucha; J. haradaimokusha; K. parajemokch'a 波羅提木叉). In Sanskrit, "code" or "rules," referring to a disciplinary code of conduct (of which there are several versions) for fully ordained monks (BHIKsU) and nuns (BHIKsUnĪ), or a text that sets forth that code, which probably constitutes the oldest part of the various Buddhist VINAYAs. The pre-Buddhist denotation of prātimoksa is uncertain, and may perhaps mean a promise that is to be redeemed; the Buddhist etymologies seem to indicate a "binding obligation" and, by extension, a monastic regulation. Indian Buddhist schools tended to define themselves in terms of the particular monastic code to which they adhered, and differences in the interpretation of the rules of conduct resulted in the convening of councils (SAMGĪTI) to adjudicate such differences and, ultimately, in the schisms that produced the various mainstream Buddhist schools. Several different recensions of the prātimoksa are extant, but there are three main lineages followed within the Buddhist tradition today: the THERAVĀDA pātimokkha followed in Sri Lankan and Southeast Asian Buddhism; the DHARMAGUPTAKA prātimoksa followed in Chinese and Korean Buddhism; and the MuLASARVĀSTIVĀDA prātimoksa followed in Tibetan Buddhism. Despite divergences in the numbers of rules listed in these codes (the Theravāda, for example, has 227 rules for bhiksus, the Dharmaguptaka 250, and the Mulasarvāstivāda 253, and all have considerably more rules for bhiksunī), there is substantial agreement among the prātimoksa of the various mainstream Buddhist schools. They are all similarly structured, with separate codes for monks and nuns, enumerating a set of categories of transgressions: (1) PĀRĀJIKA transgressions of ethical expectations that were so serious as to bring "defeat" and in some vinaya traditions to require expulsion from the order, e.g., engaging in sexual intercourse and murder; (2) SAMGHĀVAsEsA, transgressions entailing temporary suspension from the order, such as masturbation, acting as a go-between for sexual liaisons, or attempting to cause schism in the order (SAMGHABHEDA); (3) ANIYATA, undetermined cases exclusive to monks who are found with women, which require investigation by the saMgha; (4) NAIḤSARGIKAPĀYATTIKA, transgressions requiring confession and forfeiture of a prohibited object, such as hoarding excessive numbers of robes (CĪVARA), begging bowls (PĀTRA), and medicine, or keeping gold and silver; (5) PĀYATTIKA, transgressions that can be expiated through confession alone, such as lying; (6) PRATIDEsANĪYA, minor transgressions to be acknowledged, related to receiving and eating food, which were to be confessed; (7) sAIKsA, minor training rules governing monastic etiquette and deportment, such as not wearing robes sloppily or eating noisily, violations of which were called DUsKṚTA, lit. "bad actions." Both the bhiksu and bhiksunī prātimoksa also include (8) ADHIKARAnAsAMATHA, seven methods of resolving ecclesiastical disputes. Regardless of the school, the prātimoksa was recited separately during the fortnightly UPOsADHA ceremony by chapters of monks and nuns who gather inside a purified SĪMĀ boundary. All monks and nuns were expected to have confessed (see PĀPADEsANĀ) to any transgressions of the rules during the last fortnight prior to the recitation of the code, thus expiating them of that transgression. At the conclusion of the recitation of each category of transgression, the reciter questions the congregation as to whether the congregation is pure; silence indicates assent.
Present value (PV) – The value today of a sum of money in the future. It is the discounted value of an individual payment or possibly a stream or flow of payments to be received at sometime in the future, applying a specific interest or specific discount rate e.g. inflation rate. Present value is the representation of future cash flows expressed in the value of today's dollar amount.
Princeton University ::: (body, education) Chartered in 1746 as the College of New Jersey, Princeton was British North America's fourth college. First located in century. The College was officially renamed Princeton University in 1896; five years later in 1900 the Graduate School was established.Fully coeducational since 1969, Princeton now enrolls approximately 6,400 students (4,535 undergraduates and 1,866 graduate students). The ratio of full-time students to faculty members (in full-time equivalents) is eight to one.Today Princeton's main campus in Princeton Borough and Princeton Township consists of more than 5.5 million square feet of space in 160 buildings on 600 acres. The University's James Forrestal Campus in Plainsboro consists of one million square feet of space in four complexes on 340 acres.As Mercer County's largest private employer and one of the largest in the Mercer/Middlesex/Somerset County region, with approximately 4,830 permanent employees - including more than 1,000 faculty members - the University plays a major role in the educational, cultural, and economic life of the region. . (1994-01-19)
Princeton University "body, education" Chartered in 1746 as the College of New Jersey, Princeton was British North America's fourth college. First located in Elizabeth, then in Newark, the College moved to Princeton in 1756. The College was housed in Nassau Hall, newly built on land donated by Nathaniel and Rebeckah FitzRandolph. Nassau Hall contained the entire College for nearly half a century. The College was officially renamed Princeton University in 1896; five years later in 1900 the Graduate School was established. Fully coeducational since 1969, Princeton now enrolls approximately 6,400 students (4,535 undergraduates and 1,866 graduate students). The ratio of full-time students to faculty members (in full-time equivalents) is eight to one. Today Princeton's main campus in Princeton Borough and Princeton Township consists of more than 5.5 million square feet of space in 160 buildings on 600 acres. The University's James Forrestal Campus in Plainsboro consists of one million square feet of space in four complexes on 340 acres. As Mercer County's largest private employer and one of the largest in the Mercer/Middlesex/Somerset County region, with approximately 4,830 permanent employees - including more than 1,000 faculty members - the University plays a major role in the educational, cultural, and economic life of the region. {(http://princeton.edu/index.html)}. (1994-01-19)
Procreation The progressive series of methods by which the human life-wave has reproduced its kind on earth is closely related to the unfolding of composite human nature, and is also a part of the evolutionary history of the rounds and races. The reimbodying ego manifested its composite nature in the degree corresponding to the various gradations of matter in and through which it slowly descended, plane after plane, to the present state of things. Evidences of this series of former kinds of racial imbodiments, and of the progressive modes of reproduction are found repeated in the development of the human embryo, in the persistence of vestigial organs in adults, and in reproductive methods which still prevail in the lower kingdoms of plant and animal life. The histologist, in watching the division of cells, sees a microscopic review of the age-old history of mankind’s series of imbodiments. He observes, in the lowest forms of life, a homogeneous speck of protoplasm dividing into two. Next, in a nucleated cell, the cell nucleus splits into two subnuclei which develop within the cell wall, or burst through to multiply outside into independent entities. This fission is a copy of the reproductive method of the first root-race. The next type of cell division is budding, where a portion of the parent swells out at the surface, finally to separate and to grow into a full-sized individual, as in many vegetables, the sea anemone, etc. This repeats the way in which the primeval human race merged out of its first reproductive method. At the next step in biology, the parent organism throws off a single cell which develops into a multicellular organism like the parent, as in bacteria and mosses. The formation of these spores is followed by a type of intermediate hermaphroditism with the bisexual organs inhering in the same individual, as in plants. Corresponding to this, about the middle of the second root-race, the “buds” grew more numerous and became what zoologists would call human spores or seeds, or what Blavatsky described as vital sweat. Thus many of these buds at certain seasons when the parent entity had become mature, would leave it, as do the spores or seeds of plants today. These seeds were taken care of by nature and developed in the proper environment. At present, the exceptional cases of multiple human births hint at this long-past condition in procreation.
Programmable Array Logic "hardware" (PAL) A family of fuse-programmable logic {integrated circuits} originally developed by {MMI}. Registered or {combinatorial} output functions are modelled in a {sum of products} form. Each output is a sum (logical or) of a fixed number of products (logical and) of the input signals. This structure is well suited for automatic generation of programming patterns by logic compilers. PAL devices are programmed by blowing the fuses permanently using overvoltage. Today, more complex devices based on the same original architecture are available (CPLD's for Complex PLD's) that incorporate the equivalent of several original PAL chips. PAL chips are, however, still popular due to their high speed. {Generic Array Logic} devices are reprogrammable and contain more {logic gates}. (1995-12-09)
Programmable Array Logic ::: (hardware) (PAL) A family of fuse-programmable logic integrated circuits originally developed by MMI. Registered or combinatorial output functions are number of products (logical and) of the input signals. This structure is well suited for automatic generation of programming patterns by logic compilers.PAL devices are programmed by blowing the fuses permanently using overvoltage.Today, more complex devices based on the same original architecture are available (CPLD's for Complex PLD's) that incorporate the equivalent of several original PAL chips. PAL chips are, however, still popular due to their high speed.Generic Array Logic devices are reprogrammable and contain more logic gates. (1995-12-09)
Proselyte(s) ::: The Hebrew term ger (stranger, non-Israelite, who lived among Israel) was translated in the Septuagint into the Greek proselytos, which meant a convert to Judaism. Since the 4th century Jews have not engaged in organized missionary activities. Though individual proselytes are still welcomed into the community after intense study and baptism and (in the case of males) circumcision. There are considerable differences between the branches of Judaism. Today most conversions happen because of mixed marriages, where one partner converts in order to avoid potential conflicts in family life.
Psychic Powers ::: The lowest powers of the intermediate or soul-nature in the human being, and we are exercising andusing them all the time -- yes, and we cannot even control them properly! Men's emotional thoughts arevagrant, wandering, uncertain, lacking precision, without positive direction, and feebly governed. Theaverage man cannot even keep his emotions and thoughts in the grip of his self-conscious will. Hisweakest passions lead him astray. It is this part of his nature whence flow his "psychic powers." It isman's work to transmute them and to turn them to employment which is good and useful and holy.Indeed, the average man cannot control the ordinary psycho-astral-physical powers that he commonlyuses; and when, forsooth, people talk about cultivating occult powers, by which they mean merelypsychic powers, it simply shows that through ignorance they know not to what they refer. Their mindsare clouded as regards the actual facts. Those who talk so glibly of cultivating occult powers are just thepeople who cannot be trusted as real guides, for before they themselves can crawl in these mysteriousregions of life, they seem to desire to teach other people how to run and to leap. What most people reallymean, apparently, when they speak of cultivating occult powers is "I want to get power over otherpeople." Such individuals are totally unfit to wield occult powers of any kind, for the motive is in mostcases purely selfish, and their minds are beclouded and darkened with ignorance.The so-called psychic powers have the same relation to genuine spiritual powers that baby-talk has to thediscourse of a wise philosopher. Before occult powers of any kind can be cultivated safely, man mustlearn the first lesson of the mystic knowledge, which is to control himself; and all powers that later hegains must be laid on the altar of impersonal service -- on the altar of service to mankind.Psychic powers will come to men as a natural development of their inner faculties, as evolution performsits wonderful work in future ages. New senses, and new organs corresponding to these new senses, bothinterior and exterior, will come into active functioning in the distant future. But it is perilous both tosanity and to health to attempt to force the development of these prematurely, and unless the training anddiscipline be done under the watchful and compassionate eye of a genuine occult teacher who knowswhat he is about. The world even today contains hundreds of thousands of "sensitives" who are the firstfeeble forerunners of what future evolution will make common in the human race; but these sensitivesare usually in a very unfortunate and trying situation, for they themselves misunderstand what is in them,and they are misunderstood by their fellows. (See also Occultism)
psychokinesis ::: Psychokinesis Psychokinesis, or PK, is the more commonly used term today for what in the past was known as telekinesis. It is a term used in parapsychology (see above) to describe the ability to influence an inanimate physical object just by thinking about it (mind over matter), i.e. by exercising psychic powers. The term 'remote influencing' is now also used extensively.
Psychology ::: This word is ordinarily used to signify in our days, and in the seats of learning in the Occident, a studymostly beclouded with doubts and hypotheses, and often actual guesswork, meaning little more than akind of mental physiology, practically nothing more than the working of the brain-mind in the lowestastral-psychical apparatus of the human constitution. But in the theosophical philosophy, the wordpsychology is used to mean something very different and of a far nobler character: we might call itpneumatology, or the science or the study of spirit and its rays, because all the inner faculties and powersof man ultimately spring from his spiritual nature. The term psychology ought really to connote the studyof the inner intermediate economy of man, and the interconnection of his principles and elements orcenters of energy or force -- what the man really is inwardly.In days of the far bygone past, psychology was indeed what the word signifies: "the science of soul"; andupon this science was securely based the collateral and subordinate science of genuine physiology.Today, however, it is physiology which serves as the basis for psychology because of a mistaken view ofman's constitution. It is a case of hysteron proteron -- putting the cart before the horse.
Pudding-bags The name given by Blavatsky to the humans-to-be of the first root-race and the very earliest of the second root-race during the fourth round on globe D; so called because the human structural framework had not as yet begun to manifest by unfolding from within outwards, and because the shape of these still mindless individuals was roughly ovoid or egg-shaped. The consistency of these bodies was astral or condensed astral, verging into ordinary physical stuff of somewhat gelatinous or pudding-like character. As time passed, these pudding-bag bodies very quickly began to unfold into the roughly human form as we now know it, although due to the refining processes of evolution, our present bodies are of much shapelier outline than were the first appearances from the pudding-bags. Thus these pudding-bags in a sense may be truly described as huge astral-physical shells or skins. These early humans propagated themselves by fission, as do individual cells and unicellular organisms today. This procedure is an early evolutionary stage in the process of the bringing forth of the underlying true human structural framework as we now know it; the structure and organization of the pudding-bags, compared with what now they are, were then at a minimum. See also ROOT-RACE, FIRST
punched card "storage, history" (Or "punch card") The signature medium of computing's Stone Age, now long obsolete outside of a few {legacy systems}. The punched card actually predates computers considerably, originating in 1801 as a control device for {Jacquard looms}. {Charles Babbage} used them as a data and program storage medium for his {Analytical Engine}: "To those who are acquainted with the principles of the Jacquard loom, and who are also familiar with analytical formulæ, a general idea of the means by which the Engine executes its operations may be obtained without much difficulty. In the Exhibition of 1862 there were many splendid examples of such looms. [...] These patterns are then sent to a peculiar artist, who, by means of a certain machine, punches holes in a set of pasteboard cards in such a manner that when those cards are placed in a Jacquard loom, it will then weave upon its produce the exact pattern designed by the artist. [...] The analogy of the Analytical Engine with this well-known process is nearly perfect. There are therefore two sets of cards, the first to direct the nature of the operations to be performed -- these are called operation cards: the other to direct the particular variables on which those cards are required to operate -- these latter are called variable cards. Now the symbol of each variable or constant, is placed at the top of a column capable of containing any required number of digits." -- from Chapter 8 of Charles Babbage's "Passages from the Life of a Philosopher", 1864. The version patented by {Herman Hollerith} and used with mechanical tabulating machines in the 1890 US Census was a piece of cardboard about 90 mm by 215 mm. There is a widespread myth that it was designed to fit in the currency trays used for that era's larger dollar bills, but recent investigations have falsified this. {IBM} (which originated as a tabulating-machine manufacturer) married the punched card to computers, encoding binary information as patterns of small rectangular holes; one character per column, 80 columns per card. Other coding schemes, sizes of card, and hole shapes were tried at various times. The 80-column width of most character terminals is a legacy of the IBM punched card; so is the size of the quick-reference cards distributed with many varieties of computers even today. See {chad}, {chad box}, {eighty-column mind}, {green card}, {dusty deck}, {lace card}, {card walloper}. [{Jargon File}] (1998-10-19)
punched card ::: (storage, history) (Or punch card) The signature medium of computing's Stone Age, now long obsolete outside of a few legacy systems. The punched card device for Jacquard looms. Charles Babbage used them as a data and program storage medium for his Analytical Engine:To those who are acquainted with the principles of the Jacquard loom, and who are also familiar with analytical formul�, a general idea of the means by which called variable cards. Now the symbol of each variable or constant, is placed at the top of a column capable of containing any required number of digits.-- from Chapter 8 of Charles Babbage's Passages from the Life of a Philosopher, 1864.The version patented by Herman Hollerith and used with mechanical tabulating machines in the 1890 US Census was a piece of cardboard about 90 mm by 215 mm. used for that era's larger dollar bills, but recent investigations have falsified this.IBM (which originated as a tabulating-machine manufacturer) married the punched card to computers, encoding binary information as patterns of small rectangular holes; one character per column, 80 columns per card. Other coding schemes, sizes of card, and hole shapes were tried at various times.The 80-column width of most character terminals is a legacy of the IBM punched card; so is the size of the quick-reference cards distributed with many varieties of computers even today.See chad, chad box, eighty-column mind, green card, dusty deck, lace card, card walloper.[Jargon File] (1998-10-19)
Punhwangsa. (芬皇寺). In Korean, "Fragrant [viz. Virtuous] Sovereign Monastery"; one of the four major monasteries located in the Silla-dynasty capital of Kyongju. The monastery was built in 634 at the command of Queen Sondok (r. 632-647) and, at its peak, its campus covered several acres. Like its neighbor HWANGNYONGSA, Punhwangsa was established with the support of the Silla royal family and was a center of rituals performed for the protection of the state (K. hoguk Pulgyo; C. HUGUO FOJIAO). Punhwangsa is perhaps best known for its massive stone pagoda, the oldest extant example from the Silla kingdom. The pagoda was erected following Chinese Tang-dynasty models, but was constructed with black andesite stone, rather than the fired bricks used in China. About 9,700 stone bricks remain from the pagoda, twenty-five percent of which are damaged or significantly weathered. The pagoda was once seven to nine stories tall with a hollow center, but only three stories remain, and the collapse of its upper stories has filled the center with debris. A partial restoration of the pagoda in 1915 revealed a reliquary box (K. sarigu; C. SHELIJU) hidden between the second and third stories. Gold ornaments, coins, scissors, and a needle were also found in the pagoda; these are thought to have once been owned by Queen Sondok herself. The pagoda is presumed to have had doorways on each of its four sides; two guardian figures flanked each doorway. Lion statues are placed at the four corners of the pagoda's foundation platform, and lotus blossoms are carved into the granite. The famous Silla artist Sol Ko (d.u.), who lived during the reign of King Chinhŭng (r. 540-575), painted a famous fresco of the bodhisattva AVALOKITEsVARA at the monastery. In 755, King Kyongdok (r. 742-764) had a colossal standing image of BHAIsAJYAGURU, the medicine buddha, cast for Punhwangsa, which was said to have weighed some 36,000 catties (kŭn). Punhwangsa was the residence of many of the most famous Korean monks of the Silla dynasty. When the VINAYA teacher CHAJANG (d.u.; fl. c. 590-658) returned in 643 from a sojourn in Tang China with a set of the Buddhist canon, as well as Buddhist banners, streamers, and other ritual items, he resided at Punhwangsa at the queen's request. The renowned monk-scholiast WoNHYO (617-686) wrote many of his treatises and commentaries at Punhwangsa and was closely associated with the monastery. After he died, according to the SAMGUK YUSA ("Memorabilia of the Three Kingdoms"), his famous literatus son, Sol Ch'ong (c. 660-730), took Wonhyo's ashes and cast them into a lifelike image, which he enshrined at the monastery. When Sol Ch'ong prostrated beside it, the image is said to have turned its head to look at the son, a posture it retained from that point on. Little of Punhwangsa remains today, but it is still a functioning monastery.
Purana (Sanskrit) Purāṇa Ancient, old, an ancient tale or legend. The 18 Hindu scriptures known today as the Puranas are ancient legends of olden times, written in verse, partly in symbolical and allegorical and partly in quasi-historical language. They are supposed originally to have been composed by Vyasa, the author of the Mahabharata. A Purana is a work which has five distinguishing topics (pancha-lakshanas): 1) the creation of the universe; 2) its destruction and renovation; 3) the genealogy of gods and patriarchs; 4) the reigns of the manus, forming the periods called manvantaras; and 5) the history of the solar and lunar races of kings.
Qabbalah(More frequently spelled Kabala or Kabbala.) ::: The Hebrew word for what the Jewish theosophicalinitiates called "the Tradition," or "the Secret Doctrine" -- meaning something which is handed down orpassed down from man to man by tradition; from a Hebrew word meaning "to receive" or "to take over."Unquestionably the Jewish Qabbalah existed as a traditional system of doctrine long before the presentmanuscripts of it were written, for these are of comparatively late production and probably date from theEuropean Middle Ages; and one proof of this statement is found in the fact that in the earliest centuriesof the Christian era several of the Church Fathers of the new Christian religion used language whichcould have been taken only from the Hebrew theosophy, that is, the Hebrew Qabbalah. The expressionshere are in some cases identic, and the thought is in all cases the same.The Zohar may be called the original and main book of the Qabbalah.The basis of the Jewish Qabbalah was the archaic Chaldean secret doctrine which was a system of occultor esoteric philosophy handed down in part by oral, and in part by written, transmission -- and mostly byoral reception, wholly so in the case of the deeper mysteries of the Qabbalah. The Jewish Qabbalah, suchas it exists today, has been disfigured and distorted by the interpolations and mutilations of manyWestern occultists, especially by mystics of strong Christian bias. The Qabbalah, therefore, is essentiallythe theosophy of the Jews, or rather the form which the universal theosophy of the archaic ages took inits transmission through the Jewish mind.
QUASI-OCCULTISM The planetary hierarchy asserts emphatically that man cannot on his own acquire knowledge of higher worlds than the physical. All true knowledge of superphysical reality is a gift from the planetary hierarchy. Ever since esoterics began to be publicized in 1875, people ignorant of esoterics (also discarnate people in the emotional world) have put together their own systems on the basis of esoteric facts they have misunderstood and complemented with their own fanciful speculation. The result of this ongoing distortion has been that most of what is today presented as
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question. And that is perhaps still true today; a belief in angels is part of the doctrine of three of the four major
Rabbinical Judaism ::: A general term encompassing all movements of Judaism descended from Pharisaic Judaism; that is, all movements in existence today.
random-access memory ::: (storage) (RAM) (Previously direct-access memory). A data storage device for which the order of access to different locations does not affect the because accessing a non-sequential location requires physical movement of the storage medium rather than just electronic switching.The most common form of RAM in use today is built from semiconductor integrated circuits, which can be either static (SRAM) or dynamic (DRAM). In the 1970s magnetic core memory was used. RAM is still referred to as core by some old-timers.The term RAM has gained the additional meaning of read-write. Most kinds of semiconductor read-only memory (ROM) are actually random access in the above the various kinds of programmable read-only memory. Finally, RAM is usually volatile though non-volatile random-access memory is also used.Interestingly, some DRAM devices are not truly random access because various kinds of page mode or column mode mean that sequential access is faster than random access. (1995-12-05)
random-access memory "storage" (RAM) (Previously "direct-access memory"). A data storage device for which the order of access to different locations does not affect the speed of access. This is in contrast to, say, a {magnetic disk}, {magnetic tape} or a {mercury delay line} where it is very much quicker to access data sequentially because accessing a non-sequential location requires physical movement of the storage medium rather than just electronic switching. In the 1970s {magnetic core} memory was used and some old-timers still call RAM "core". The most common form of RAM in use today is {semiconductor} {integrated circuits}, which can be either {static random-access memory} (SRAM) or {dynamic random-access memory} (DRAM). The term "RAM" has gained the additional meaning of read-write. Most kinds of semiconductor {read-only memory} (ROM) are actually "random access" in the above sense but are never referred to as RAM. Furthermore, memory referred to as RAM can usually be read and written equally quickly (approximately), in contrast to the various kinds of {programmable read-only memory}. Finally, RAM is usually volatile though {non-volatile random-access memory} is also used. Interestingly, some {DRAM} devices are not truly random access because various kinds of "{page mode}" or "column mode" mean that sequential access is faster than random access. The humorous expansion "Rarely Adequate Memory" refers to the fact that programs and data always seem to expand to fill the memory available. (2007-10-12)
rdzogs chen. (dzokchen). A Tibetan philosophical and meditative tradition, usually rendered in English as "great perfection" or "great completion." Developed and maintained chiefly within the RNYING MA sect, rdzogs chen has also been embraced to varying degrees by other Tibetan Buddhist sects. The non-Buddhist Tibetan BON religion also upholds a rdzogs chen tradition. According to legend, the primordial buddha SAMANTABHADRA (T. Kun tu bzang po) taught rdzogs chen to the buddha VAJRASATTVA, who transmitted it to the first human lineage holder, DGA' RAB RDO RJE. From him, rdzogs chen was passed to MANJUsRĪMITRA and thence to sRĪSIMHA, and the Tibetan translator Ba gor VAIROCANA, who had been sent to India by the eighth-century Tibetan King KHRI SRONG LDE BTSAN. In addition to Vairocana, the semimythical figures of VIMALAMITRA and PADMASAMBHAVA are considered to be foundational teachers of rdzogs chen in Tibet. Historically, rdzogs chen appears to have been a Tibetan innovation, drawing on multiple influences, including both non-Buddhist native Tibetan beliefs and Chinese and Indian Buddhist teachings. The term was likely taken from the GUHYAGARBHATANTRA. In the creation and completion stages of tantric practice, one first generates a visualization of a deity and its MAndALA and next dissolves these into oneself, merging oneself with the deity. In the Guhyagarbha and certain other tantras, this is followed with a stage known as rdzogs chen, in which one rests in the unelaborated natural state of one's own innately luminous and pure mind. In the Rnying ma sect's nine-vehicle (T. THEG PA DGU) doxography of the Buddhist teachings, these three stages constitute the final three vehicles: the MAHĀYOGA, ANUYOGA, and ATIYOGA, or rdzogs chen. The rdzogs chen literature is traditionally divided into three categories, which roughly trace the historical development of the doctrine and practices: the mind class (SEMS SDE), space class (KLONG SDE), and instruction class (MAN NGAG SDE). These are collected in a group of texts called the RNYING MA'I RGYUD 'BUM ("treasury of Rnying ma tantras"). The mind class is comprised largely of texts attributed to Vairocana, including the so-called eighteen tantras and the KUN BYED RGYAL PO. They set forth a doctrine of primordial purity (ka dag) of mind (sems nyid), which is the basis of all things (kun gzhi). In the natural state, the mind, often referred to as BODHICITTA, is spontaneously aware of itself (rang rig), but through mental discursiveness (rtog pa) it creates delusion ('khrul ba) and thus gives rise to SAMSĀRA. Early rdzogs chen ostensibly rejected all forms of practice, asserting that striving for liberation would simply create more delusion. One is admonished to simply recognize the nature of one's own mind, which is naturally empty (stong pa), luminous ('od gsal ba), and pure. As tantra continued to grow in popularity in Tibet, and new techniques and doctrines were imported from India, a competing strand within rdzogs chen increasingly emphasized meditative practice. The texts of the space class (klong sde) reflect some of this, but it is in the instruction class (man ngag sde), dating from the eleventh to fourteenth centuries, that rdzogs chen fully assimilated tantra. The main texts of this class are the so-called seventeen tantras and the two "seminal heart" collections, the BI MA SNYING THIG ("Seminal Heart of Vimalamitra") and the MKHA' 'GRO SNYING THIG ("Seminal Heart of the dĀKINĪ"). The seventeen tantras and the "Seminal Heart of Vimalamitra" are said to have been taught by Vimalamitra and concealed as "treasure" (GTER MA), to be discovered at a later time. The "Seminal Heart of the dākinī" is said to have been taught by Padmasambhava and concealed as treasure by his consort, YE SHES MTSHO RGYAL. In the fourteenth century, the great scholar KLONG CHEN RAB 'BYAMS PA DRI MED 'OD ZER systematized the multitude of received rdzogs chen literature in his famous MDZOD BDUN ("seven treasuries") and the NGAL GSO SKOR GSUM ("Trilogy on Rest"), largely creating the rdzogs chen teachings as they are known today. With the man ngag sde, the rdzogs chen proponents made full use of the Tibetan innovation of treasure, a means by which later tantric developments were assimilated to the tradition without sacrificing its claim to eighth-century origins. The semilegendary figure of Padmasambhava was increasingly relied upon for this purpose, gradually eclipsing Vairocana and Vimalamitra as the main rdzogs chen founder. In subsequent centuries there have been extensive additions to the rdzogs chen literature, largely by means of the treasure genre, including the KLONG CHEN SNYING THIG of 'JIGS MED GLING PA and the Bar chad kun gsal of MCHOG GYUR GLING PA to name only two. Outside of the Rnying ma sect, the authenticity of these texts is frequently disputed, although there continue to be many adherents to rdzogs chen from other Tibetan Buddhist lineages. Rdzogs chen practitioners are commonly initiated into the teachings with "pointing-out instructions" (sems khrid/ngos sprod) in which a lama introduces the student to the nature of his or her mind. Two main practices known as KHREGS CHOD (breakthrough), in which one cultivates the experience of innate awareness (RIG PA), and THOD RGAL (leap over), elaborate visualizations of external light imagery, preserve the tension between the early admonition against practice and the appropriation of complex tantric techniques and doctrines. Extensive practices engaging the subtle body of psychic channels, winds, and drops (rtsa rlung thig le) further reflect the later tantric developments in rdzogs chen. ¶ RDZOGS CHEN is also used as the short name for one of the largest and most active Tibetan monasteries, belonging to the Rnying ma sect of Tibetan Buddhism, located in the eastern Tibetan region of Khams; the monastery's full name is Rus dam bsam gtan o rgyan chos gling (Rudam Samten Orgyan Choling). It is a major center for both academic study and meditation retreat according to Rnying ma doctrine. At its peak, the monastery housed over one thousand monks and sustained more than two hundred branches throughout central and eastern Tibet. The institution was founded in 1684-1685 by the first RDZOGS CHEN INCARNATION Padma rig 'dzin (Pema Rikdzin) with the support of the fifth DALAI LAMA NGAG DBANG BLO BZANG RGYA MTSHO. Important meditation hermitages in the area include those of MDO MKHYEN RTSE YE SHE RDO RJE and MI PHAM 'JAM DBYANGS RNAM RGYAL RGYA MTSHO. DPAL SPRUL RIN PO CHE passed many years in retreat there, during which time he composed his great exposition of the preliminary practices of Tibetan Buddhism entitled the KUN BZANG BLA MA'I ZHAL LUNG ("Words of My Perfect Teacher").
Real Programmers Don't Use Pascal ::: (humour) Back in the good old days - the Golden Era of computers, it was easy to separate the men from the boys (sometimes called Real Men and out that Real Men don't relate to anything, and aren't afraid of being impersonal.)But, as usual, times change. We are faced today with a world in which little old ladies can get computers in their microwave ovens, 12-year-old kids can blow danger of becoming extinct, of being replaced by high-school students with TRASH-80s.There is a clear need to point out the differences between the typical high-school junior Pac-Man player and a Real Programmer. If this difference is why it would be a mistake to replace the Real Programmers on their staff with 12-year-old Pac-Man players (at a considerable salary savings).LANGUAGESThe easiest way to tell a Real Programmer from the crowd is by the programming language he (or she) uses. Real Programmers use Fortran. Quiche Eaters use need all these abstract concepts to get their jobs done - they are perfectly happy with a keypunch, a Fortran IV compiler, and a beer.Real Programmers do List Processing in Fortran.Real Programmers do String Manipulation in Fortran.Real Programmers do Accounting (if they do it at all) in Fortran.Real Programmers do Artificial Intelligence programs in Fortran.If you can't do it in Fortran, do it in assembly language. If you can't do it in assembly language, it isn't worth doing.STRUCTURED PROGRAMMINGThe academics in computer science have gotten into the structured programming rut over the past several years. They claim that programs are more easily in the world won't help you solve a problem like that - it takes actual talent. Some quick observations on Real Programmers and Structured Programming:Real Programmers aren't afraid to use GOTOs.Real Programmers can write five-page-long DO loops without getting confused.Real Programmers like Arithmetic IF statements - they make the code more interesting.Real Programmers write self-modifying code, especially if they can save 20 nanoseconds in the middle of a tight loop.Real Programmers don't need comments - the code is obvious.Since Fortran doesn't have a structured IF, REPEAT ... UNTIL, or CASE statement, Real Programmers don't have to worry about not using them. Besides, they can be simulated when necessary using assigned GOTOs.Data Structures have also gotten a lot of press lately. Abstract Data Types, Structures, Pointers, Lists, and Strings have become popular in certain circles. Languages, as we all know, have implicit typing based on the first letter of the (six character) variable name.OPERATING SYSTEMSWhat kind of operating system is used by a Real Programmer? CP/M? God forbid - CP/M, after all, is basically a toy operating system. Even little old ladies and grade school students can understand and use CP/M.Unix is a lot more complicated of course - the typical Unix hacker never can remember what the PRINT command is called this week - but when it gets right systems: they send jokes around the world on UUCP-net and write adventure games and research papers.No, your Real Programmer uses OS 370. A good programmer can find and understand the description of the IJK305I error he just got in his JCL manual. A great outstanding programmer can find bugs buried in a 6 megabyte core dump without using a hex calculator. (I have actually seen this done.)OS is a truly remarkable operating system. It's possible to destroy days of work with a single misplaced space, so alertness in the programming staff is people claim there is a Time Sharing system that runs on OS 370, but after careful study I have come to the conclusion that they were mistaken.PROGRAMMING TOOLSWhat kind of tools does a Real Programmer use? In theory, a Real Programmer could run his programs by keying them into the front panel of the computer. Back the first operating system for the CDC7600 in on the front panel from memory when it was first powered on. Seymore, needless to say, is a Real Programmer.One of my favorite Real Programmers was a systems programmer for Texas Instruments. One day he got a long distance call from a user whose system had includes a keypunch and lineprinter in his toolkit, he can get along with just a front panel and a telephone in emergencies.In some companies, text editing no longer consists of ten engineers standing in line to use an 029 keypunch. In fact, the building I work in doesn't contain a system is called SmallTalk, and would certainly not talk to the computer with a mouse.Some of the concepts in these Xerox editors have been incorporated into editors running on more reasonably named operating systems - Emacs and VI being two. The the Real Programmer wants a you asked for it, you got it text editor - complicated, cryptic, powerful, unforgiving, dangerous. TECO, to be precise.It has been observed that a TECO command sequence more closely resembles transmission line noise than readable text [4]. One of the more entertaining will probably destroy your program, or even worse - introduce subtle and mysterious bugs in a once working subroutine.For this reason, Real Programmers are reluctant to actually edit a program that is close to working. They find it much easier to just patch the binary object Programmer to do the job - no Quiche Eating structured programmer would even know where to start. This is called job security.Some programming tools NOT used by Real Programmers:Fortran preprocessors like MORTRAN and RATFOR. The Cuisinarts of programming - great for making Quiche. See comments above on structured programming.Source language debuggers. Real Programmers can read core dumps.Compilers with array bounds checking. They stifle creativity, destroy most of the interesting uses for EQUIVALENCE, and make it impossible to modify the operating system code with negative subscripts. Worst of all, bounds checking is inefficient.Source code maintenance systems. A Real Programmer keeps his code locked up in a card file, because it implies that its owner cannot leave his important programs unguarded [5].THE REAL PROGRAMMER AT WORKWhere does the typical Real Programmer work? What kind of programs are worthy of the efforts of so talented an individual? You can be sure that no Real or sorting mailing lists for People magazine. A Real Programmer wants tasks of earth-shaking importance (literally!).Real Programmers work for Los Alamos National Laboratory, writing atomic bomb simulations to run on Cray I supercomputers.Real Programmers work for the National Security Agency, decoding Russian transmissions.It was largely due to the efforts of thousands of Real Programmers working for NASA that our boys got to the moon and back before the Russkies.Real Programmers are at work for Boeing designing the operating systems for cruise missiles.Some of the most awesome Real Programmers of all work at the Jet Propulsion Laboratory in California. Many of them know the entire operating system of the bytes of unused memory in a Voyager spacecraft that searched for, located, and photographed a new moon of Jupiter.The current plan for the Galileo spacecraft is to use a gravity assist trajectory past Mars on the way to Jupiter. This trajectory passes within 80 +/-3 kilometers of the surface of Mars. Nobody is going to trust a Pascal program (or a Pascal programmer) for navigation to these tolerances.As you can tell, many of the world's Real Programmers work for the U.S. Government - mainly the Defense Department. This is as it should be. Recently, programmers and Quiche Eaters alike.) Besides, the determined Real Programmer can write Fortran programs in any language.The Real Programmer might compromise his principles and work on something slightly more trivial than the destruction of life as we know it, providing Fortran, so there are a fair number of people doing graphics in order to avoid having to write COBOL programs.THE REAL PROGRAMMER AT PLAYGenerally, the Real Programmer plays the same way he works - with computers. He is constantly amazed that his employer actually pays him to do what he would be breath of fresh air and a beer or two. Some tips on recognizing Real Programmers away from the computer room:At a party, the Real Programmers are the ones in the corner talking about operating system security and how to get around it.At a football game, the Real Programmer is the one comparing the plays against his simulations printed on 11 by 14 fanfold paper.At the beach, the Real Programmer is the one drawing flowcharts in the sand.At a funeral, the Real Programmer is the one saying Poor George, he almost had the sort routine working before the coronary.In a grocery store, the Real Programmer is the one who insists on running the cans past the laser checkout scanner himself, because he never could trust keypunch operators to get it right the first time.THE REAL PROGRAMMER'S NATURAL HABITATWhat sort of environment does the Real Programmer function best in? This is an important question for the managers of Real Programmers. Considering the amount of money it costs to keep one on the staff, it's best to put him (or her) in an environment where he can get his work done.The typical Real Programmer lives in front of a computer terminal. Surrounding this terminal are:Listings of all programs the Real Programmer has ever worked on, piled in roughly chronological order on every flat surface in the office.Some half-dozen or so partly filled cups of cold coffee. Occasionally, there will be cigarette butts floating in the coffee. In some cases, the cups will contain Orange Crush.Unless he is very good, there will be copies of the OS JCL manual and the Principles of Operation open to some particularly interesting pages.Taped to the wall is a line-printer Snoopy calendar for the year 1969.Strewn about the floor are several wrappers for peanut butter filled cheese bars - the type that are made pre-stale at the bakery so they can't get any worse while waiting in the vending machine.Hiding in the top left-hand drawer of the desk is a stash of double-stuff Oreos for special occasions.Underneath the Oreos is a flowcharting template, left there by the previous occupant of the office. (Real Programmers write programs, not documentation. Leave that to the maintenance people.)The Real Programmer is capable of working 30, 40, even 50 hours at a stretch, under intense pressure. In fact, he prefers it that way. Bad response time project done on time, but creates a convenient excuse for not doing the documentation. In general:No Real Programmer works 9 to 5 (unless it's the ones at night).Real Programmers don't wear neckties.Real Programmers don't wear high-heeled shoes.Real Programmers arrive at work in time for lunch [9].A Real Programmer might or might not know his wife's name. He does, however, know the entire ASCII (or EBCDIC) code table.Real Programmers don't know how to cook. Grocery stores aren't open at three in the morning. Real Programmers survive on Twinkies and coffee.THE FUTUREWhat of the future? It is a matter of some concern to Real Programmers that the latest generation of computer programmers are not being brought up with the same ever learning Fortran! Are we destined to become an industry of Unix hackers and Pascal programmers?From my experience, I can only report that the future is bright for Real Programmers everywhere. Neither OS 370 nor Fortran show any signs of dying out, one of them has a way of converting itself back into a Fortran 66 compiler at the drop of an option card - to compile DO loops like God meant them to be.Even Unix might not be as bad on Real Programmers as it once was. The latest release of Unix has the potential of an operating system worthy of any Real in - like having the best parts of Fortran and assembly language in one place. (Not to mention some of the more creative uses for
Real Programmers Don't Use Pascal "humour" Back in the good old days - the "Golden Era" of computers, it was easy to separate the men from the boys (sometimes called "Real Men" and "Quiche Eaters" in the literature). During this period, the Real Men were the ones that understood computer programming, and the Quiche Eaters were the ones that didn't. A real computer programmer said things like "DO 10 I=1,10" and "ABEND" (they actually talked in capital letters, you understand), and the rest of the world said things like "computers are too complicated for me" and "I can't relate to computers - they're so impersonal". (A previous work [1] points out that Real Men don't "relate" to anything, and aren't afraid of being impersonal.) But, as usual, times change. We are faced today with a world in which little old ladies can get computers in their microwave ovens, 12-year-old kids can blow Real Men out of the water playing Asteroids and Pac-Man, and anyone can buy and even understand their very own Personal Computer. The Real Programmer is in danger of becoming extinct, of being replaced by high-school students with {TRASH-80s}. There is a clear need to point out the differences between the typical high-school junior Pac-Man player and a Real Programmer. If this difference is made clear, it will give these kids something to aspire to -- a role model, a Father Figure. It will also help explain to the employers of Real Programmers why it would be a mistake to replace the Real Programmers on their staff with 12-year-old Pac-Man players (at a considerable salary savings). LANGUAGES The easiest way to tell a Real Programmer from the crowd is by the programming language he (or she) uses. Real Programmers use {Fortran}. Quiche Eaters use {Pascal}. Nicklaus Wirth, the designer of Pascal, gave a talk once at which he was asked how to pronounce his name. He replied, "You can either call me by name, pronouncing it 'Veert', or call me by value, 'Worth'." One can tell immediately from this comment that Nicklaus Wirth is a Quiche Eater. The only parameter passing mechanism endorsed by Real Programmers is call-by-value-return, as implemented in the {IBM 370} {Fortran-G} and H compilers. Real programmers don't need all these abstract concepts to get their jobs done - they are perfectly happy with a {keypunch}, a {Fortran IV} {compiler}, and a beer. Real Programmers do List Processing in Fortran. Real Programmers do String Manipulation in Fortran. Real Programmers do Accounting (if they do it at all) in Fortran. Real Programmers do {Artificial Intelligence} programs in Fortran. If you can't do it in Fortran, do it in {assembly language}. If you can't do it in assembly language, it isn't worth doing. STRUCTURED PROGRAMMING The academics in computer science have gotten into the "structured programming" rut over the past several years. They claim that programs are more easily understood if the programmer uses some special language constructs and techniques. They don't all agree on exactly which constructs, of course, and the examples they use to show their particular point of view invariably fit on a single page of some obscure journal or another - clearly not enough of an example to convince anyone. When I got out of school, I thought I was the best programmer in the world. I could write an unbeatable tic-tac-toe program, use five different computer languages, and create 1000-line programs that WORKED. (Really!) Then I got out into the Real World. My first task in the Real World was to read and understand a 200,000-line Fortran program, then speed it up by a factor of two. Any Real Programmer will tell you that all the Structured Coding in the world won't help you solve a problem like that - it takes actual talent. Some quick observations on Real Programmers and Structured Programming: Real Programmers aren't afraid to use {GOTOs}. Real Programmers can write five-page-long DO loops without getting confused. Real Programmers like Arithmetic IF statements - they make the code more interesting. Real Programmers write self-modifying code, especially if they can save 20 {nanoseconds} in the middle of a tight loop. Real Programmers don't need comments - the code is obvious. Since Fortran doesn't have a structured IF, REPEAT ... UNTIL, or CASE statement, Real Programmers don't have to worry about not using them. Besides, they can be simulated when necessary using {assigned GOTOs}. Data Structures have also gotten a lot of press lately. Abstract Data Types, Structures, Pointers, Lists, and Strings have become popular in certain circles. Wirth (the above-mentioned Quiche Eater) actually wrote an entire book [2] contending that you could write a program based on data structures, instead of the other way around. As all Real Programmers know, the only useful data structure is the Array. Strings, lists, structures, sets - these are all special cases of arrays and can be treated that way just as easily without messing up your programing language with all sorts of complications. The worst thing about fancy data types is that you have to declare them, and Real Programming Languages, as we all know, have implicit typing based on the first letter of the (six character) variable name. OPERATING SYSTEMS What kind of operating system is used by a Real Programmer? CP/M? God forbid - CP/M, after all, is basically a toy operating system. Even little old ladies and grade school students can understand and use CP/M. Unix is a lot more complicated of course - the typical Unix hacker never can remember what the PRINT command is called this week - but when it gets right down to it, Unix is a glorified video game. People don't do Serious Work on Unix systems: they send jokes around the world on {UUCP}-net and write adventure games and research papers. No, your Real Programmer uses OS 370. A good programmer can find and understand the description of the IJK305I error he just got in his JCL manual. A great programmer can write JCL without referring to the manual at all. A truly outstanding programmer can find bugs buried in a 6 megabyte {core dump} without using a hex calculator. (I have actually seen this done.) OS is a truly remarkable operating system. It's possible to destroy days of work with a single misplaced space, so alertness in the programming staff is encouraged. The best way to approach the system is through a keypunch. Some people claim there is a Time Sharing system that runs on OS 370, but after careful study I have come to the conclusion that they were mistaken. PROGRAMMING TOOLS What kind of tools does a Real Programmer use? In theory, a Real Programmer could run his programs by keying them into the front panel of the computer. Back in the days when computers had front panels, this was actually done occasionally. Your typical Real Programmer knew the entire bootstrap loader by memory in hex, and toggled it in whenever it got destroyed by his program. (Back then, memory was memory - it didn't go away when the power went off. Today, memory either forgets things when you don't want it to, or remembers things long after they're better forgotten.) Legend has it that {Seymore Cray}, inventor of the Cray I supercomputer and most of Control Data's computers, actually toggled the first operating system for the CDC7600 in on the front panel from memory when it was first powered on. Seymore, needless to say, is a Real Programmer. One of my favorite Real Programmers was a systems programmer for Texas Instruments. One day he got a long distance call from a user whose system had crashed in the middle of saving some important work. Jim was able to repair the damage over the phone, getting the user to toggle in disk I/O instructions at the front panel, repairing system tables in hex, reading register contents back over the phone. The moral of this story: while a Real Programmer usually includes a keypunch and lineprinter in his toolkit, he can get along with just a front panel and a telephone in emergencies. In some companies, text editing no longer consists of ten engineers standing in line to use an 029 keypunch. In fact, the building I work in doesn't contain a single keypunch. The Real Programmer in this situation has to do his work with a "text editor" program. Most systems supply several text editors to select from, and the Real Programmer must be careful to pick one that reflects his personal style. Many people believe that the best text editors in the world were written at Xerox Palo Alto Research Center for use on their Alto and Dorado computers [3]. Unfortunately, no Real Programmer would ever use a computer whose operating system is called SmallTalk, and would certainly not talk to the computer with a mouse. Some of the concepts in these Xerox editors have been incorporated into editors running on more reasonably named operating systems - {Emacs} and {VI} being two. The problem with these editors is that Real Programmers consider "what you see is what you get" to be just as bad a concept in Text Editors as it is in women. No the Real Programmer wants a "you asked for it, you got it" text editor - complicated, cryptic, powerful, unforgiving, dangerous. TECO, to be precise. It has been observed that a TECO command sequence more closely resembles transmission line noise than readable text [4]. One of the more entertaining games to play with TECO is to type your name in as a command line and try to guess what it does. Just about any possible typing error while talking with TECO will probably destroy your program, or even worse - introduce subtle and mysterious bugs in a once working subroutine. For this reason, Real Programmers are reluctant to actually edit a program that is close to working. They find it much easier to just patch the binary {object code} directly, using a wonderful program called SUPERZAP (or its equivalent on non-IBM machines). This works so well that many working programs on IBM systems bear no relation to the original Fortran code. In many cases, the original source code is no longer available. When it comes time to fix a program like this, no manager would even think of sending anything less than a Real Programmer to do the job - no Quiche Eating structured programmer would even know where to start. This is called "job security". Some programming tools NOT used by Real Programmers: Fortran preprocessors like {MORTRAN} and {RATFOR}. The Cuisinarts of programming - great for making Quiche. See comments above on structured programming. Source language debuggers. Real Programmers can read core dumps. Compilers with array bounds checking. They stifle creativity, destroy most of the interesting uses for EQUIVALENCE, and make it impossible to modify the operating system code with negative subscripts. Worst of all, bounds checking is inefficient. Source code maintenance systems. A Real Programmer keeps his code locked up in a card file, because it implies that its owner cannot leave his important programs unguarded [5]. THE REAL PROGRAMMER AT WORK Where does the typical Real Programmer work? What kind of programs are worthy of the efforts of so talented an individual? You can be sure that no Real Programmer would be caught dead writing accounts-receivable programs in {COBOL}, or sorting {mailing lists} for People magazine. A Real Programmer wants tasks of earth-shaking importance (literally!). Real Programmers work for Los Alamos National Laboratory, writing atomic bomb simulations to run on Cray I supercomputers. Real Programmers work for the National Security Agency, decoding Russian transmissions. It was largely due to the efforts of thousands of Real Programmers working for NASA that our boys got to the moon and back before the Russkies. Real Programmers are at work for Boeing designing the operating systems for cruise missiles. Some of the most awesome Real Programmers of all work at the Jet Propulsion Laboratory in California. Many of them know the entire operating system of the Pioneer and Voyager spacecraft by heart. With a combination of large ground-based Fortran programs and small spacecraft-based assembly language programs, they are able to do incredible feats of navigation and improvisation - hitting ten-kilometer wide windows at Saturn after six years in space, repairing or bypassing damaged sensor platforms, radios, and batteries. Allegedly, one Real Programmer managed to tuck a pattern-matching program into a few hundred bytes of unused memory in a Voyager spacecraft that searched for, located, and photographed a new moon of Jupiter. The current plan for the Galileo spacecraft is to use a gravity assist trajectory past Mars on the way to Jupiter. This trajectory passes within 80 +/-3 kilometers of the surface of Mars. Nobody is going to trust a Pascal program (or a Pascal programmer) for navigation to these tolerances. As you can tell, many of the world's Real Programmers work for the U.S. Government - mainly the Defense Department. This is as it should be. Recently, however, a black cloud has formed on the Real Programmer horizon. It seems that some highly placed Quiche Eaters at the Defense Department decided that all Defense programs should be written in some grand unified language called "ADA" ((C), DoD). For a while, it seemed that ADA was destined to become a language that went against all the precepts of Real Programming - a language with structure, a language with data types, {strong typing}, and semicolons. In short, a language designed to cripple the creativity of the typical Real Programmer. Fortunately, the language adopted by DoD has enough interesting features to make it approachable -- it's incredibly complex, includes methods for messing with the operating system and rearranging memory, and Edsgar Dijkstra doesn't like it [6]. (Dijkstra, as I'm sure you know, was the author of "GoTos Considered Harmful" - a landmark work in programming methodology, applauded by Pascal programmers and Quiche Eaters alike.) Besides, the determined Real Programmer can write Fortran programs in any language. The Real Programmer might compromise his principles and work on something slightly more trivial than the destruction of life as we know it, providing there's enough money in it. There are several Real Programmers building video games at Atari, for example. (But not playing them - a Real Programmer knows how to beat the machine every time: no challenge in that.) Everyone working at LucasFilm is a Real Programmer. (It would be crazy to turn down the money of fifty million Star Trek fans.) The proportion of Real Programmers in Computer Graphics is somewhat lower than the norm, mostly because nobody has found a use for computer graphics yet. On the other hand, all computer graphics is done in Fortran, so there are a fair number of people doing graphics in order to avoid having to write COBOL programs. THE REAL PROGRAMMER AT PLAY Generally, the Real Programmer plays the same way he works - with computers. He is constantly amazed that his employer actually pays him to do what he would be doing for fun anyway (although he is careful not to express this opinion out loud). Occasionally, the Real Programmer does step out of the office for a breath of fresh air and a beer or two. Some tips on recognizing Real Programmers away from the computer room: At a party, the Real Programmers are the ones in the corner talking about operating system security and how to get around it. At a football game, the Real Programmer is the one comparing the plays against his simulations printed on 11 by 14 fanfold paper. At the beach, the Real Programmer is the one drawing flowcharts in the sand. At a funeral, the Real Programmer is the one saying "Poor George, he almost had the sort routine working before the coronary." In a grocery store, the Real Programmer is the one who insists on running the cans past the laser checkout scanner himself, because he never could trust keypunch operators to get it right the first time. THE REAL PROGRAMMER'S NATURAL HABITAT What sort of environment does the Real Programmer function best in? This is an important question for the managers of Real Programmers. Considering the amount of money it costs to keep one on the staff, it's best to put him (or her) in an environment where he can get his work done. The typical Real Programmer lives in front of a computer terminal. Surrounding this terminal are: Listings of all programs the Real Programmer has ever worked on, piled in roughly chronological order on every flat surface in the office. Some half-dozen or so partly filled cups of cold coffee. Occasionally, there will be cigarette butts floating in the coffee. In some cases, the cups will contain Orange Crush. Unless he is very good, there will be copies of the OS JCL manual and the Principles of Operation open to some particularly interesting pages. Taped to the wall is a line-printer Snoopy calendar for the year 1969. Strewn about the floor are several wrappers for peanut butter filled cheese bars - the type that are made pre-stale at the bakery so they can't get any worse while waiting in the vending machine. Hiding in the top left-hand drawer of the desk is a stash of double-stuff Oreos for special occasions. Underneath the Oreos is a flowcharting template, left there by the previous occupant of the office. (Real Programmers write programs, not documentation. Leave that to the maintenance people.) The Real Programmer is capable of working 30, 40, even 50 hours at a stretch, under intense pressure. In fact, he prefers it that way. Bad response time doesn't bother the Real Programmer - it gives him a chance to catch a little sleep between compiles. If there is not enough schedule pressure on the Real Programmer, he tends to make things more challenging by working on some small but interesting part of the problem for the first nine weeks, then finishing the rest in the last week, in two or three 50-hour marathons. This not only impresses the hell out of his manager, who was despairing of ever getting the project done on time, but creates a convenient excuse for not doing the documentation. In general: No Real Programmer works 9 to 5 (unless it's the ones at night). Real Programmers don't wear neckties. Real Programmers don't wear high-heeled shoes. Real Programmers arrive at work in time for lunch [9]. A Real Programmer might or might not know his wife's name. He does, however, know the entire {ASCII} (or EBCDIC) code table. Real Programmers don't know how to cook. Grocery stores aren't open at three in the morning. Real Programmers survive on Twinkies and coffee. THE FUTURE What of the future? It is a matter of some concern to Real Programmers that the latest generation of computer programmers are not being brought up with the same outlook on life as their elders. Many of them have never seen a computer with a front panel. Hardly anyone graduating from school these days can do hex arithmetic without a calculator. College graduates these days are soft - protected from the realities of programming by source level debuggers, text editors that count parentheses, and "user friendly" operating systems. Worst of all, some of these alleged "computer scientists" manage to get degrees without ever learning Fortran! Are we destined to become an industry of Unix hackers and Pascal programmers? From my experience, I can only report that the future is bright for Real Programmers everywhere. Neither OS 370 nor Fortran show any signs of dying out, despite all the efforts of Pascal programmers the world over. Even more subtle tricks, like adding structured coding constructs to Fortran have failed. Oh sure, some computer vendors have come out with Fortran 77 compilers, but every one of them has a way of converting itself back into a Fortran 66 compiler at the drop of an option card - to compile DO loops like God meant them to be. Even Unix might not be as bad on Real Programmers as it once was. The latest release of Unix has the potential of an operating system worthy of any Real Programmer - two different and subtly incompatible user interfaces, an arcane and complicated teletype driver, virtual memory. If you ignore the fact that it's "structured", even 'C' programming can be appreciated by the Real Programmer: after all, there's no type checking, variable names are seven (ten? eight?) characters long, and the added bonus of the Pointer data type is thrown in - like having the best parts of Fortran and assembly language in one place. (Not to mention some of the more creative uses for
relevance "information science" A measure of how closely a given object (file, {web page}, database {record}, etc.) matches a user's search for information. The relevance {algorithms} used in most large web {search engines} today are based on fairly simple word-occurence measurement: if the word "daffodil" occurs on a given page, then that page is considered relevant to a {query} on the word "daffodil"; and its relevance is quantised as a factor of the number of times the word occurs in the page, on whether "daffodil" occurs in title of the page or in its META keywords, in the first {N} words of the page, in a heading, and so on; and similarly for words that a {stemmer} says are based on "daffodil". More elaborate (and resource-expensive) relevance algorithms may involve thesaurus (or {synonym ring}) lookup; e.g. it might rank a document about narcissuses (but which may not mention the word "daffodil" anywhere) as relevant to a query on "daffodil", since narcissuses and daffodils are basically the same thing. Ditto for queries on "jail" and "gaol", etc. More elaborate forms of thesaurus lookup may involve multilingual thesauri (e.g. knowing that documents in Japanese which mention the Japanese word for "narcissus" are relevant to your search on "narcissus"), or may involve thesauri (often auto-generated) based not on equivalence of meaning, but on word-proximity, such that "bulb" or "bloom" may be in the thesaurus entry for "daffodil". {Word spamming} essentially attempts to falsely increase a web page's relevance to certain common searches. See also {subject index}. (1997-04-09)
relevance ::: (information science) A measure of how closely a given object (file, web page, database record, etc.) matches a user's search for information.The relevance algorithms used in most large web search engines today are based on fairly simple word-occurence measurement: if the word daffodil occurs on a or in its META keywords, in the first N words of the page, in a heading, and so on; and similarly for words that a stemmer says are based on daffodil.More elaborate (and resource-expensive) relevance algorithms may involve thesaurus (or synonym ring) lookup; e.g. it might rank a document about to a query on daffodil, since narcissuses and daffodils are basically the same thing. Ditto for queries on jail and gaol, etc.More elaborate forms of thesaurus lookup may involve multilingual thesauri (e.g. knowing that documents in Japanese which mention the Japanese word for word-proximity, such that bulb or bloom may be in the thesaurus entry for daffodil.Word spamming essentially attempts to falsely increase a web page's relevance to certain common searches.See also subject index. (1997-04-09)
Rinzaishu. (濟宗). In Japanese, "Rinzai School"; one of the major Japanese ZEN schools established in the early Kamakura period. The various branches of the Japanese Rinzai Zen tradition trace their lineages back to the Chinese CHAN master LINJI YIXUAN (J. Rinzai Gigen) and his eponymous LINJI ZONG; the name Rinzai, like its Chinese counterpart, is derived from Linji's toponym. The tradition was first transmitted to Japan by the TENDAISHu monk MYoAN EISAI (1141-1215), who visited China twice and received training and certification in the HUANGLONG PAI collateral line of the Linji lineage on his second trip. Eisai's Zen teachings, however, reflected his training in the esoteric (MIKKYo) teachings of the Tendai school; he did not really intend to establish an entirely new school. After Eisai, the Rinzai tradition was transferred through Japanese monks who trained in China and Chinese monks who immigrated to Japan. Virtually all of the Japanese Rinzai tradition was associated with the YANGQI PAI collateral line of the Linji lineage (see YANGQI FANGHUI), which was first imported by the Japanese vinaya specialist Shunjo (1166-1227). According to the early-Edo-period Nijushiryu shugen zuki ("Diagrammatic Record of the Sources of the Twenty-Four Transmissions of the Teaching"), twenty-four Zen lineages had been transmitted to Japan since the Kamakura period, twenty-one of which belonged to the Rinzai tradition; with the exception of Eisai's own lineage, the remaining twenty lineages were all associated with the Yangqi collateral line. Soon after its introduction into Japan, the Rinzai Zen tradition rose to prominence in Kamakura and Kyoto, where it received the patronage of shoguns, emperors, and the warrior class. The Rinzai teachers of this period included monks from Tendai and SHINGONSHu backgrounds, such as ENNI BEN'EN (1202-1280) and SHINCHI KAKUSHIN (1207-1298), who promoted Zen with an admixture of esoteric elements. Chinese immigrant monks like LANXI DAOLONG (J. Rankei Doryu, 1213-1278) and WUXUE ZUYUAN (J. Mugaku Sogen, 1226-1286) also contributed to the rapid growth in the popularity of the Rinzai tradition among the Japanese ruling classes, by transporting the Song-style Linji Chan tradition as well as Song-dynasty Chinese culture more broadly. With the establishment of the Ashikaga shogunate in 1338, the major Zen temples were organized following the Song Chinese model into the GOZAN (five mountains) system, a tripartite state control system consisting of "five mountains" (gozan), "ten temples" (jissetsu), and several associated "miscellaneous mountains" (shozan). The powerful gozan monasteries located in Kamakura and Kyoto functioned as centers of classical Chinese learning and culture, and continued to influence the ruling classes in Japan until the decline of the Ashikaga shogunate in the sixteenth century. The disciples of Enni Ben'en and MUSo SOSEKI (1275-1351) dominated the gozan monasteries. In particular, Muso Soseki was deeply engaged in both literary endeavors and political activities; his lineage produced several famous gozan poets, such as Gido Shushin (1325-1388) and Zekkai Chushin (1336-1405). Outside the official gozan ecclesiastical system were the RINKA, or forest, monasteries. DAITOKUJI and MYoSHINJI, the two principal rinka Rinzai monasteries, belonged to the otokan lineage, which is named after its first three masters NANPO JoMYo (1235-1309), SoHo MYoCHo (1282-1337), and KANZAN EGEN (1277-1360). This lineage emphasized rigorous Zen training rather than the broader cultural endeavors pursued in the gozan monasteries. After the decline of the gozan monasteries, the otokan lineage came to dominate the Rinzai Zen tradition during the Edo period and was the only Rinzai line to survive to the present. Despite the presence of such influential monks as TAKUAN SoHo (1573-1645) and BANKEI YoTAKU (1622-1693), the Rinzai tradition began to decline by the sixteenth and the seventeenth centuries. The monk credited with revitalizing the Rinzai tradition during the Edo period is the Myoshinji monk HAKUIN EKAKU (1685-1768). Hakuin systematized the KoAN (see GONG'AN; KANHUA CHAN) method of meditation, which is the basis of modern Rinzai Zen practice; it is also through Hakuin and his disciples that most Rinzai masters of today trace their lineages. The Rinzai tradition is currently divided into the fifteen branches named after each of their head monasteries, which represents the influence of the head and branch temple system designed in the Edo period. Of the fifteen branches, the Myoshinji branch has largely eclipsed its rivals and today is the largest and most influential of all the Rinzai lines.
Risshu. [alt. Ritsushu] (律宗). In Japanese, "School of Discipline," one of the so-called six schools of the Nara tradition of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF); the term is also sometimes seen transcribed as RITSUSHu. Although its origins are uncertain, a decree by the Grand Council of State (J. Daijokan) in 718 acknowledged Risshu as one of major schools of Buddhism in the Japanese capital of Nara. The school is dedicated to the exegesis and dissemination of the rules of Buddhist VINAYA, especially those associated with the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. Rather than an established religious institution, the Risshu, like the other contemporaneous schools of the Nara period (710-974), should instead be considered more of an intellectual tradition or school of thought. Risshu arose as an attempt to systematize monastic rules and practices on the basis of Chinese translations of Indian vinaya texts. Throughout the first half of the eighth century, Japanese monks relied on the Taiho Law Code (701), a set of government-mandated monastic regulations, to guide both their ordination ceremonies (J. jukai) and their conduct. Realizing that Japan lacked proper observance of the vinaya, Nara scholars who had studied monastic discipline in China sought the aid of GANJIN (C. Jianzhen; 687-763), a well-known Chinese master of the NANSHAN LÜ ZONG (South Mountain School of Discipline), the largest of the three vinaya traditions of China. Their attempts to use Ganjin to establish an orthodox ordination ceremony in Japan met with considerable resistance, first from the Chinese court, which did not want to part with Ganjin, and second with entrenched interests in Nara, which had grown accustomed to the Taiho regulations. After five failed attempts to travel to Japan at these monks' invitation, Ganjin finally arrived in Japan in 754. Then sixty-six and blind, Ganjin finally established an ordination platform that summer at the great Nara monastery of ToDAIJI. Soon thereafter, two more ordination platforms were erected under the jurisdiction of Risshu: one at Yakushiji in Shimotsuke province (in present-day Tochigi prefecture), and one at Kanzeonji in Chikuzen province (in present-day Fukuoka prefecture). In his later years, Ganjin also founded the monastery of ToSHoDAIJI in Nara, where he trained monks according to his own codification of the rules. Risshu and the other Nara schools fell into a period of decline over the course of the Heian period (794-1185), which ultimately set the stage for a restoration of Risshu in the early Kamakura period (1185-1333). Under the leadership of the Tendai priest Shunjo (1166-1227), who had studied in China, a group of monks with interests in vinaya assembled at Sennyuji in Kyoto. They would later become identified as the Hokkyo, or "northern capital," branch of the Risshu school, in contrast to the Nankyo (southern capital) branch in Nara. Monks in Nara also attempted to restore Risshu, as exemplified by Kakujo's (1194-1249) move to Toshodaiji and the efforts of Eizon (1201-1290), who incorporated esoteric practice (see MIKKYo) in his restoration of Risshu at Saidaiji in Nara. Today, Risshu survives in the two monasteries of Toshodaiji and Saidaiji, although the latter was officially joined with the SHINGONSHu during the Meiji Restoration (1868-1912).
Rma chen spom ra. (Machen Pomra). A Tibetan mountain god whose seat is A MYES RMA CHEN in A mdo (today the Qinghai region of China) where he is the chief SA BDAG, or "earth lord," of the region. As with other pre-Buddhist Tibetan mountain deities, Rma chen spom ra was converted to Buddhism, in his case by PADMASAMBHAVA. The mountain was inserted into a Tibetan list of the twenty-four PĪtHA from the CAKRASAMVARATANTRA, and is further understood to be a three-dimensional CakrasaMvara MAndALA. The cult of Rma chen spom ra was introduced to central Tibet by TSONG KHA PA, a native of the region; he made Rma chen spom ra the chief DHARMAPĀLA of DGA' LDAN monastery. That monastery used to remove his image from the monastery each night to a small shrine outside the walls: since the god is a layman and has a female consort, by the rules of the monastery he cannot sleep inside the walls. Later the practice was replaced with a formal daily request to the god to leave the monastery for the night. He is golden, wears a golden cuirass and a helmet, carries a lance with a flag, a sack made from the skin of a mongoose and rides a white horse. His consort is the sman mo (menmo) Gung sman ma (Gungmenma). The DGE LUGS sect considers the god Phying dkar ba (Chingkarwa) to be an emanation of Rma chen spom ra.
Root-race, First of the fourth round on globe D of our earth, composed of emanations of the lunar pitris produced by the processes of chhaya-birth — the ethereal lunar pitris emanated their own “shadows” or vehicles, as colossal ovoid bodies of tenuous astral substance, to us translucent, and having but rudiments or type of color. They were spiritual and ethereal within, and more condensedly ethereal outwardly, as yet possessing latent but not active intelligence, and therefore as yet having no speech; composed of all the elements, but as yet having no living intellectual fire manifest. Their habitat was the “Imperishable Sacred Land” around the region of the north pole, where they first appeared in seven more or less distinct but overlapping localities. Their method of reproduction in the earlier periods was by one form melting into its progeny. Later the race reproduced itself by fission; in all these cases there was no death to individuals, because the individuals became their own descendants, as is exemplified in certain elementary forms of life today. This race inhabited the globe when there was more water than land on the earth, and its destruction was by fire.
Root-race, Second Like the first root-race of the present round on globe D of the earth-chain, the second was astral, though somewhat more concreted, physicalized, or materialized. The bodies were unlike what is now regarded as human, bearing but vaguely the human outline of a gelatinous, filamentoid, jelly-like nature, as yet without evolved bones, organs, hair, or true skin. Reproduction was by budding, as occurs in some lower organisms today. About the middle of the race, these buds became numerous and the process became modified to one analogous to the casting off of spores or seeds, or to the exuding of drops of vital sweat. These beings were mindless and unmoral, innocent, guided unconsciously by their spiritual instincts, nevertheless largely under the sway of lower rather than spiritual impulses, somewhat like the animals of today. For as yet no intellectual fire from the manasaputras (sons of mind) had been communicated to them, so that as yet there was no working bridge of mentality between spirit and matter in them.
Root-race The main serial divisions of the human life-wave on any globe of a planetary chain; for instance, the root-races on our globe D include the third or Lemurian, the fourth or Atlantean, and the present fifth. Each such root-race contains many and various races as the word is commonly understood. All the human beings alive today are part of the fifth root-race. Each life-wave when it has completed its cycle of seven root-races on one globe, transfers its life-energies to the next globe, whereupon begins the same sequence of seven root-races on that next globe. Thus each globe of a planetary chain has its seven root-races, which together constitute one globe-round, the whole set of seven globe-rounds completing one planetary round. See also RACE(S)
Run Length Limited ::: (storage) (RLL) The most popular scheme for encoding data on magnetic disks. RLL packs up to 50% more data on a disk than MFM.IBM invented RLL encoding and used it in mainframe disk drives. During the late 1980s, PC hard disks began using RLL. Today, virtually every drive on the market uses some form of RLL.Groups of bits are mapped to specific patterns of flux. The density of flux transitions is limited by the spatial resolution of the disk and frequency other cell and must have at least one transition every seven cells. The exact mapping from bits to transitions is essentially arbitrary.Other schemes include GCR, FM, Modified Frequency Modulation (MFM). See also: PRML. .(2003-08-12)
Run Length Limited "storage" (RLL) The most popular scheme for encoding data on {magnetic disks}. RLL packs up to 50% more data on a disk than {MFM}. {IBM} invented RLL encoding and used it in {mainframe} disk drives. During the late 1980s, {PC} hard disks began using RLL. Today, virtually every drive on the market uses some form of RLL. Groups of bits are mapped to specific patterns of flux. The density of flux transitions is limited by the spatial resolution of the disk and frequency response of the head and electronics. However, transitions must be close enough to allow reliable {clock recovery}. RLL implementations vary according to the minimum and maximum allowed numbers of {transition cells} between transitions. For example, the most common variant today, RLL 1,7, can have a transition in every other cell and must have at least one transition every seven cells. The exact mapping from bits to transitions is essentially arbitrary. Other schemes include {GCR}, {FM}, {Modified Frequency Modulation} (MFM). See also: {PRML}. {(http://cma.zdnet.com/book/upgraderepair/ch14/ch14.htm)}. (2003-08-12)
saga "jargon" (WPI) A {cuspy} but bogus raving story about N {random} broken people. Here is a classic example of the saga form, as told by {Guy Steele} (GLS): Jon L. White (login name JONL) and I (GLS) were office mates at {MIT} for many years. One April, we both flew from Boston to California for a week on research business, to consult face-to-face with some people at {Stanford}, particularly our mutual friend {Richard Gabriel} (RPG). RPG picked us up at the San Francisco airport and drove us back to {Palo Alto} (going {logical} south on route 101, parallel to {El Camino Bignum}). Palo Alto is adjacent to Stanford University and about 40 miles south of San Francisco. We ate at The Good Earth, a "health food" restaurant, very popular, the sort whose milkshakes all contain honey and protein powder. JONL ordered such a shake - the waitress claimed the flavour of the day was "lalaberry". I still have no idea what that might be, but it became a running joke. It was the colour of raspberry, and JONL said it tasted rather bitter. I ate a better tostada there than I have ever had in a Mexican restaurant. After this we went to the local Uncle Gaylord's Old Fashioned Ice Cream Parlor. They make ice cream fresh daily, in a variety of intriguing flavours. It's a chain, and they have a slogan: "If you don't live near an Uncle Gaylord's - MOVE!" Also, Uncle Gaylord (a real person) wages a constant battle to force big-name ice cream makers to print their ingredients on the package (like air and plastic and other non-natural garbage). JONL and I had first discovered Uncle Gaylord's the previous August, when we had flown to a computer-science conference in {Berkeley}, California, the first time either of us had been on the West Coast. When not in the conference sessions, we had spent our time wandering the length of Telegraph Avenue, which (like Harvard Square in Cambridge) was lined with picturesque street vendors and interesting little shops. On that street we discovered Uncle Gaylord's Berkeley store. The ice cream there was very good. During that August visit JONL went absolutely bananas (so to speak) over one particular flavour, ginger honey. Therefore, after eating at The Good Earth - indeed, after every lunch and dinner and before bed during our April visit --- a trip to Uncle Gaylord's (the one in Palo Alto) was mandatory. We had arrived on a Wednesday, and by Thursday evening we had been there at least four times. Each time, JONL would get ginger honey ice cream, and proclaim to all bystanders that "Ginger was the spice that drove the Europeans mad! That's why they sought a route to the East! They used it to preserve their otherwise off-taste meat." After the third or fourth repetition RPG and I were getting a little tired of this spiel, and began to paraphrase him: "Wow! Ginger! The spice that makes rotten meat taste good!" "Say! Why don't we find some dog that's been run over and sat in the sun for a week and put some *ginger* on it for dinner?!" "Right! With a lalaberry shake!" And so on. This failed to faze JONL; he took it in good humour, as long as we kept returning to Uncle Gaylord's. He loves ginger honey ice cream. Now RPG and his then-wife KBT (Kathy Tracy) were putting us up (putting up with us?) in their home for our visit, so to thank them JONL and I took them out to a nice French restaurant of their choosing. I unadventurously chose the filet mignon, and KBT had je ne sais quoi du jour, but RPG and JONL had lapin (rabbit). (Waitress: "Oui, we have fresh rabbit, fresh today." RPG: "Well, JONL, I guess we won't need any *ginger*!") We finished the meal late, about 11 P.M., which is 2 A.M Boston time, so JONL and I were rather droopy. But it wasn't yet midnight. Off to Uncle Gaylord's! Now the French restaurant was in Redwood City, north of Palo Alto. In leaving Redwood City, we somehow got onto route 101 going north instead of south. JONL and I wouldn't have known the difference had RPG not mentioned it. We still knew very little of the local geography. I did figure out, however, that we were headed in the direction of Berkeley, and half-jokingly suggested that we continue north and go to Uncle Gaylord's in Berkeley. RPG said "Fine!" and we drove on for a while and talked. I was drowsy, and JONL actually dropped off to sleep for 5 minutes. When he awoke, RPG said, "Gee, JONL, you must have slept all the way over the bridge!", referring to the one spanning San Francisco Bay. Just then we came to a sign that said "University Avenue". I mumbled something about working our way over to Telegraph Avenue; RPG said "Right!" and maneuvered some more. Eventually we pulled up in front of an Uncle Gaylord's. Now, I hadn't really been paying attention because I was so sleepy, and I didn't really understand what was happening until RPG let me in on it a few moments later, but I was just alert enough to notice that we had somehow come to the Palo Alto Uncle Gaylord's after all. JONL noticed the resemblance to the Palo Alto store, but hadn't caught on. (The place is lit with red and yellow lights at night, and looks much different from the way it does in daylight.) He said, "This isn't the Uncle Gaylord's I went to in Berkeley! It looked like a barn! But this place looks *just like* the one back in Palo Alto!" RPG deadpanned, "Well, this is the one *I* always come to when I'm in Berkeley. They've got two in San Francisco, too. Remember, they're a chain." JONL accepted this bit of wisdom. And he was not totally ignorant - he knew perfectly well that University Avenue was in Berkeley, not far from Telegraph Avenue. What he didn't know was that there is a completely different University Avenue in Palo Alto. JONL went up to the counter and asked for ginger honey. The guy at the counter asked whether JONL would like to taste it first, evidently their standard procedure with that flavour, as not too many people like it. JONL said, "I'm sure I like it. Just give me a cone." The guy behind the counter insisted that JONL try just a taste first. "Some people think it tastes like soap." JONL insisted, "Look, I *love* ginger. I eat Chinese food. I eat raw ginger roots. I already went through this hassle with the guy back in Palo Alto. I *know* I like that flavour!" At the words "back in Palo Alto" the guy behind the counter got a very strange look on his face, but said nothing. KBT caught his eye and winked. Through my stupor I still hadn't quite grasped what was going on, and thought RPG was rolling on the floor laughing and clutching his stomach just because JONL had launched into his spiel ("makes rotten meat a dish for princes") for the forty-third time. At this point, RPG clued me in fully. RPG, KBT, and I retreated to a table, trying to stifle our chuckles. JONL remained at the counter, talking about ice cream with the guy b.t.c., comparing Uncle Gaylord's to other ice cream shops and generally having a good old time. At length the g.b.t.c. said, "How's the ginger honey?" JONL said, "Fine! I wonder what exactly is in it?" Now Uncle Gaylord publishes all his recipes and even teaches classes on how to make his ice cream at home. So the g.b.t.c. got out the recipe, and he and JONL pored over it for a while. But the g.b.t.c. could contain his curiosity no longer, and asked again, "You really like that stuff, huh?" JONL said, "Yeah, I've been eating it constantly back in Palo Alto for the past two days. In fact, I think this batch is about as good as the cones I got back in Palo Alto!" G.b.t.c. looked him straight in the eye and said, "You're *in* Palo Alto!" JONL turned slowly around, and saw the three of us collapse in a fit of giggles. He clapped a hand to his forehead and exclaimed, "I've been hacked!" [My spies on the West Coast inform me that there is a close relative of the raspberry found out there called an "ollalieberry" - ESR] [Ironic footnote: it appears that the {meme} about ginger vs. rotting meat may be an urban legend. It's not borne out by an examination of mediaeval recipes or period purchase records for spices, and appears full-blown in the works of Samuel Pegge, a gourmand and notorious flake case who originated numerous food myths. - ESR] [{Jargon File}] (1994-12-08)
saga ::: (jargon) (WPI) A cuspy but bogus raving story about N random broken people.Here is a classic example of the saga form, as told by Guy Steele (GLS):Jon L. White (login name JONL) and I (GLS) were office mates at MIT for many years. One April, we both flew from Boston to California for a week on research business, to consult face-to-face with some people at Stanford, particularly our mutual friend Richard Gabriel (RPG).RPG picked us up at the San Francisco airport and drove us back to Palo Alto (going logical south on route 101, parallel to El Camino Bignum). Palo Alto is raspberry, and JONL said it tasted rather bitter. I ate a better tostada there than I have ever had in a Mexican restaurant.After this we went to the local Uncle Gaylord's Old Fashioned Ice Cream Parlor. They make ice cream fresh daily, in a variety of intriguing flavours. It's a very good. During that August visit JONL went absolutely bananas (so to speak) over one particular flavour, ginger honey.Therefore, after eating at The Good Earth - indeed, after every lunch and dinner and before bed during our April visit -- a trip to Uncle Gaylord's (the one in failed to faze JONL; he took it in good humour, as long as we kept returning to Uncle Gaylord's. He loves ginger honey ice cream.Now RPG and his then-wife KBT (Kathy Tracy) were putting us up (putting up with us?) in their home for our visit, so to thank them JONL and I took them out to a (rabbit). (Waitress: Oui, we have fresh rabbit, fresh today. RPG: Well, JONL, I guess we won't need any *ginger*!)We finished the meal late, about 11 P.M., which is 2 A.M Boston time, so JONL and I were rather droopy. But it wasn't yet midnight. Off to Uncle Gaylord's!Now the French restaurant was in Redwood City, north of Palo Alto. In leaving Redwood City, we somehow got onto route 101 going north instead of south. JONL headed in the direction of Berkeley, and half-jokingly suggested that we continue north and go to Uncle Gaylord's in Berkeley.RPG said Fine! and we drove on for a while and talked. I was drowsy, and JONL actually dropped off to sleep for 5 minutes. When he awoke, RPG said, Gee, said Right! and maneuvered some more. Eventually we pulled up in front of an Uncle Gaylord's.Now, I hadn't really been paying attention because I was so sleepy, and I didn't really understand what was happening until RPG let me in on it a few moments later, but I was just alert enough to notice that we had somehow come to the Palo Alto Uncle Gaylord's after all.JONL noticed the resemblance to the Palo Alto store, but hadn't caught on. (The place is lit with red and yellow lights at night, and looks much different from in Berkeley! It looked like a barn! But this place looks *just like* the one back in Palo Alto!RPG deadpanned, Well, this is the one *I* always come to when I'm in Berkeley. They've got two in San Francisco, too. Remember, they're a chain.JONL accepted this bit of wisdom. And he was not totally ignorant - he knew perfectly well that University Avenue was in Berkeley, not far from Telegraph Avenue. What he didn't know was that there is a completely different University Avenue in Palo Alto.JONL went up to the counter and asked for ginger honey. The guy at the counter asked whether JONL would like to taste it first, evidently their standard procedure with that flavour, as not too many people like it.JONL said, I'm sure I like it. Just give me a cone. The guy behind the counter insisted that JONL try just a taste first. Some people think it tastes like ginger roots. I already went through this hassle with the guy back in Palo Alto. I *know* I like that flavour!At the words back in Palo Alto the guy behind the counter got a very strange look on his face, but said nothing. KBT caught his eye and winked. Through my launched into his spiel (makes rotten meat a dish for princes) for the forty-third time. At this point, RPG clued me in fully.RPG, KBT, and I retreated to a table, trying to stifle our chuckles. JONL remained at the counter, talking about ice cream with the guy b.t.c., comparing Uncle Gaylord's to other ice cream shops and generally having a good old time.At length the g.b.t.c. said, How's the ginger honey? JONL said, Fine! I wonder what exactly is in it? Now Uncle Gaylord publishes all his recipes and for the past two days. In fact, I think this batch is about as good as the cones I got back in Palo Alto!G.b.t.c. looked him straight in the eye and said, You're *in* Palo Alto!JONL turned slowly around, and saw the three of us collapse in a fit of giggles. He clapped a hand to his forehead and exclaimed, I've been hacked![My spies on the West Coast inform me that there is a close relative of the raspberry found out there called an ollalieberry - ESR][Ironic footnote: it appears that the meme about ginger vs. rotting meat may be an urban legend. It's not borne out by an examination of mediaeval recipes or Samuel Pegge, a gourmand and notorious flake case who originated numerous food myths. - ESR][Jargon File] (1994-12-08)
Sambhala(Sanskrit) ::: A place-name of highly mystical significance. Many learned occidental Orientalists haveendeavored to identify this mystical and unknown locality with some well-known modern district ortown, but unsuccessfully. The name is mentioned in the Puranas and elsewhere, and it is stated that out ofSambhala will appear in due course of time the Kalki-Avatara of the future. The Kalki-Avatara is one ofthe manifestations or avataras of Vishnu. Among the Buddhists it is also stated that out of Sambhala willcome in due course of time the Maitreya-Buddha or next buddha.Sambhala, however, although no erudite Orientalist has yet succeeded in locating it geographically, is anactual land or district, the seat of the greatest brotherhood of spiritual adepts and their chiefs on earthtoday. From Sambhala at certain times in the history of the world, or more accurately of our own fifthroot-race, come forth the messengers or envoys for spiritual and intellectual work among men.This Great Brotherhood has branches in various parts of the world, but Sambhala is the center or chieflodge. We may tentatively locate it in a little-known and remote district of the high tablelands of centralAsia, more particularly in Tibet. A multitude of airplanes might fly over the place without "seeing" it, forits frontiers are very carefully guarded and protected against invasion, and will continue to be so until thekarmic destiny of our present fifth root-race brings about a change of location to some other spot on theearth, which then in its turn will be as carefully guarded as Sambhala now is.
SāNcī. A famous STuPA or CAITYA about six miles southwest of Vidisā in the Indian state of Madhya Pradesh; often seen transcribed as Sanchi. The SāNcī stupa and its surrounding compound is one of the best-preserved Buddhist archeological sites in the world and is well known for its many monasteries, reliquaries, pillars, and stone relief carvings. SāNcī was an active site of worship and pilgrimage in India between the third century BCE and the twelfth century CE. However, unlike other pilgrimage sites such as SĀRNĀTH and BODHGAYĀ, SāNcī is not known to be a place that was associated with the historical Buddha and there are no records or stories of the Buddha himself ever visiting the site. The emperor AsOKA is credited with laying the foundation of the compound by erecting a stupa and a pillar on the site. Other stories mention a Vidisā woman whom Asoka married, called Vidisā Devī, who was a devout Buddhist; according to tradition, she was the one who initiated construction of a Buddhist monastery at the site. When Asoka ascended the throne at PĀtALIPUTRA, she did not accompany him to the capital, but remained behind in her hometown and later became a nun. SāNcī and the nearby city of Vidisā were located near the junction of two important trading routes, and the city's wealthy merchants munificently supported its monasteries and religious sites. Structures erected during the rule of the sungas and the sātavāhanas still stand today, and the area flourished after 400 CE during the reign of the Guptas. SāNcī subsequently fell into a lengthy decline and seems to have been completely deserted at least by the end of the thirteenth century. The site was rediscovered in 1818 by a certain British General Taylor, who excavated the western section of the stupa; his archeological work was continued by F. C. Maisay and Alexander Cunningham, who discovered relics (sARĪRA) believed to be those of the Buddha's two major disciples sĀRIPUTRA and MAHĀMAUDGALYĀYANA in the center of the dome of the main stupa. There was ongoing controversy within different divisions of the British colonial government over whether or not SāNcī artifacts should be shipped to British museums; finally, in 1861, the Archeological Survey of India was established and the area was preserved and protected. See also NĀSIK.
sanfen kejing. (J. sanbunkakyo; K. sambun kwagyong 三分科經). In Chinese, "threefold division of a scripture," an exegetical technique developed by the pioneering scholiast and cataloguer DAO'AN (312-385) to analyze a specific SuTRA's narrative structure. Dao'an's scriptural commentaries posited the following three major sections that were common to all sutras: (1) the prefatory setting (C. xufen; S. nidāna), which specifies the time and place where the sutra was delivered; (2) the "text proper" (zhengzongfen), viz., the main body of the sutra, which relates the doctrines and practices that were the subject of the discourse; and (3) the "dissemination section" (liutongfen; S. parīndanā), which describes the confidence and insight the scripture inspired in its audience. This schema was frequently employed in subsequent scriptural exegesis of most of the major scholastic schools of East Asian Buddhism and is still widely used even today. See also NETTIPPAKARAnA; PEtAKOPADESA; VYĀKHYĀYUKTI; WUZHONG XUANYI.
Sārnāth. The modern place name for a site approximately four miles outside of Vārānasī and the location of the Deer Park (MṚGADĀVA) in ṚsIPATANA where the Buddha is said to have first "turned the wheel of dharma" (DHARMACAKRAPRAVARTANA), viz., delivered his first sermon. Sārnāth is thus considered one of the holiest sites in the Buddhist world and has long been an important place of pilgrimage. Seven weeks after the Buddha became enlightened at BODHGAYĀ, he started out for the Deer Park at Ṛsipatana, where he met and preached to his five former ascetic companions, the PANCAVARGIKA. To these five men, the Buddha preached the FOUR NOBLE TRUTHS (catvāry āryasatyāni). Of the five, the first to become enlightened was ĀJNĀTAKAUndINYA, followed shortly thereafter by the other four. Soon after the Buddha began teaching, a young man named YAsAS arrived from Vārānasī with fifty-four other people, who all asked to be ordained. Later, Emperor AsOKA had a large STuPA and other monuments erected at the spot. When FAXIAN visited Sārnāth during his fifth-century pilgrimage, the site was an active religious center, with two monasteries and four stupas. The monastic community was still thriving during the seventh century when XUANZANG visited. Today, the Dhamek stupa is the major surviving architectural structure, likely the restoration of a stupa dating back to the Asokan period. Ruins of the monastery are also visible, along with an important edict on an Asokan pillar forbidding activities that might cause a schism in the order (SAMGHABHEDA).
Sarvāstivāda. (T. Thams cad yod par smra ba; C. Shuo yiqieyou bu/Sapoduo bu; J. Setsuissaiubu/Satsubatabu; K. Sorilch'eyu pu/Salbada pu 一切有部/薩婆多部). In Sanskrit, "Teaching that All Exists," one of the most influential of all the mainstream (that is, non-Mahāyāna) schools of Indian Buddhism, named after its doctrine that all conditioned factors (DHARMA) continue to exist (sarvam asti) throughout all three time periods (TRIKĀLA) of past, present, and future. The Sarvāstivāda had one of the most elaborate ABHIDHARMA canons (ABHIDHARMAPItAKA) in all of Buddhism and the school was especially known for its distinctive and influential dharma theory. The Sarvāstivāda identified seventy-five dharmas that the school held were substantially existent (dravyasat) and endowed with intrinsic nature (SVABHĀVA): viz., the five sense organs (INDRIYA), the five sense objects, nonmanifest materiality (AVIJNAPTIRuPA), mind (CITTA), forty-six mental concomitants (CAITTA), fourteen conditioned forces dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), and three unconditioned (ASAMSKṚTA) factors. Although the conditioned dharmas always existed, they still were impermanent and thus still moved between temporal periods because of specific "forces dissociated from thought" (CITTAVIPRAYUKTASAMSKĀRA): the "compounded characteristics" (SAMSKṚTALAKsAnA, CATURLAKsAnA) of origination (JĀTI), continuance (STHITI), "senescence" or decay (JARĀ), and "desinence," viz., extinction (ANITYATĀ). In the Sarvāstivāda treatment of causality, these four characteristics were forces that exerted real power over compounded objects, escorting those objects along the causal path until the force "desinence" finally extinguished them; this rather tortured explanation was necessary in order to explain how factors that the Sarvāstivāda school posited continued to exist in all three time periods yet still appeared to undergo change. Even after enlightenment, those dharmas still continued to exist, although they were then effectively "canceled out" through the force of the "nonanalytical suppressions" (APRATISAMKHYĀNIRODHA), which kept in check the production of all types of dharmas, ensuring that they remained positioned in future mode forever and were never again able to arise in the present. This distinctive dharma theory of the Sarvāstivāda was probably what the MADHYAMAKA philosopher NĀGĀRJUNA was reacting against in his clarion call that all dharmas were devoid of intrinsic existence (NIḤSVABHĀVA) and thus characterized by emptiness (suNYATĀ). The Sarvāstivāda school's elaborate abhidharma was also the inspiration for the still more intricate "Mahāyāna abhidharma" of the YOGĀCĀRA school (see BAIFA), which drew much of its classification scheme and many of its specific dharmas directly from the Sarvāstivāda. In describing the path of the ARHAT, the Sarvāstivāda set forth a five-stage path system (PANCAMĀRGA, of accumulation/equipment, preparation, vision, cultivation, and no further learning) for the ARHAT and asserted that the BODHISATTVA practices six perfections (PĀRAMITĀ) in the course of his training. This five-stage path was also adopted by the Yogācāra in its own theory of the bodhisattva MĀRGA. The Sarvāstivāda developed an elaborate view of the Buddha and the events of his life, as represented in the famous LALITAVISTARA. In its view of death and rebirth, Sarvāstivāda accepted the reality of the "intermediate state" (ANTARĀBHAVA) between rebirths, which in the Sarvāstivāda analysis could range from instantaneous rebirth, to rebirth after a week, indeterminate duration, and as many as forty-nine days; the latter figure seems to have become dominant in later traditions, including Mahāyāna, after it was adopted by the ABHIDHARMAKOsABHĀsYA and the YOGĀCĀRABHuMI. The Sarvāstivāda was one of the main subgroups of the STHAVIRANIKĀYA (School of the Elders), which split with the MAHĀSĀMGHIKA in the first centuries following the Buddha's death. The Sarvāstivāda evolved as one of the three major subdivisions of the Sthaviranikāya, perhaps as early as a century or two following the first schism, but certainly no later than the first century CE. Sarvāstivāda was one of the most enduring and widespread of the mainstream Buddhist schools. It was especially important in northern India in such influential Buddhist regions as KASHMIR and GANDHĀRA and eventually along the SILK ROAD in some of the Indo-European petty kingdoms of the Tarim River basin, such as KUCHA. Its geographical location along the major overland trade routes also led to it becoming the major mainstream school known to East Asian Buddhism. The Sarvāstivāda school includes an important subgroup, the VAIBHĀsIKA ("Followers of the Vibhāsā"), who were the ĀBHIDHARMIKAs associated with the Sarvāstivāda school, especially in Kashmir in northwestern India but also in Gandhāra and even BACTRIA. Because these masters considered their teachings to be elaborations of doctrines found in the encyclopedic Sarvāstivāda abhidharma treatise, the ABHIDHARMAMAHĀVIBHĀsĀ, they typically referred to themselves as Sarvāstivāda-Vaibhāsika or simply Vaibhāsika. This group was later also distinguished from the MuLASARVĀSTIVĀDA ("Root Sarvāstivāda"), a distinction that may have originated in a dispute over VINAYA recensions between the northwestern Sarvāstivāda-Vaibhāsika school in Kashmir and Gandhāra and the Sarvāstivāda school of MATHURĀ in north-central India. The Mulasarvāstivāda is best known for its massive MuLASARVĀSTIVĀDA VINAYA, one of the oldest and by far the largest (by up to a factor of four) of the major monastic codes (see VINAYAPItAKA) of the mainstream Buddhist schools; because of its eclectic content, it functioned almost as a proto-canon. The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism. See also SAUTRĀNTIKA.
Science ::: A process through which knowledge is acquired. The scientific method conventionally begins with an observation and proceeds to formulate a hypothesis. From there a sound experiment is designed with appropriate variables to study and controls set to try to narrow the focus to the variable of study (i.e. whether the independent variable is causing a change in the dependent variable). If the results of the experiment align with the hypothesis then further experiments are designed and peer-reviewed to ensure validity. If the results do not align then the hypothesis may need to be reworked. This is a simplification of the process but is the primary method of knowledge acquisition in society today. Unfortunately the mental state of the experimenters and the subjects cannot be controlled adequately and there needs to be a rethinking of this method to truly understand and decipher the mystery of consciousness. The process of meditation is used to decipher the factors that give rise to conscious experience.
sendmail "messaging" The {BSD} Unix {Message Transfer Agent} supporting mail transport via {TCP/IP} using {SMTP}. Sendmail is normally invoked in the {background} via a {Mail User Agent} such as the {mail} command. Sendmail was written by {Eric Allman} at the {University of California at Berkeley} during the late 1970s. He now has his own company, {Sendmail Inc.} Sendmail was one of the first programs to route messages between {networks} and today is still the dominant e-mail transfer software. It thrived despite the awkward {ARPAnet} transition between {NCP} to TCP protocols in the early 1980s and the adoption of the new SMTP Simple Mail Transport Protocol, all of which made the business of mail routing a complex challenge of backward and forward compatibility for several years. There are now over one million copies of Sendmail installed, representing over 75% of all Internet mail servers. Simultaneously with the announcement of the company in November 1997, Sendmail 8.9 was launched, featuring new tools designed to limit {junk e-mail}. SendMail 8.9 is still distributed as {source code} with the rights to modify and distribute. The command sendmail -bv ADDRESS can be used to learn what the local mail system thinks of ADDRESS. You can also talk to the Sendmail {daemon} on a remote host FOO with the command telnet FOO 25 (1998-08-25)
sendmail ::: (messaging) The BSD Unix Message Transfer Agent supporting mail transport via TCP/IP using SMTP. Sendmail is normally invoked in the background via a Mail User Agent such as the mail command.Sendmail was written by Eric Allman at the University of California at Berkeley during the late 1970s. He now has his own company, Sendmail Inc.Sendmail was one of the first programs to route messages between networks and today is still the dominant e-mail transfer software. It thrived despite the compatibility for several years. There are now over one million copies of Sendmail installed, representing over 75% of all Internet mail servers.Simultaneously with the announcement of the company in November 1997, Sendmail 8.9 was launched, featuring new tools designed to limit junk e-mail. SendMail 8.9 is still distributed as source code with the rights to modify and distribute.Latest version: 8.9.1, as of 1998-08-25.The command sendmail -bv ADDRESS also talk to the Sendmail daemon on a remote host FOO with the command telnet FOO 25 (1998-08-25)
Sepher Yetsirah (Hebrew) Sēfer Yĕtsīrāh Book of formation or creation; a Qabbalistic work formerly attributed by Hebrew Qabbalists to the patriarch Abraham, but by most scholars today to Rabbi ‘Aqiba’ (Akiba). It is a small work treating of the evolution of the universe as based upon a system of numbers and correspondences. Deity is described as forming the universe by means of numbers by 32 paths or ways of secret wisdom corresponding to the 22 letters of the Hebrew alphabet and the ten fundamental numbers. The latter are the ten primordial numbers whence proceeded the universe in the Pythagorean sense. The 22 letters are divided into Three Mothers — a triad, a heptad, and a dodecad — corresponding to the three primal letters A M S, the seven planets, and the twelve signs of the zodiac. Blavatsky remarks that the Sepher Yetsirah is “the most occult of all the Kabalistic works now in the possession of modern mystics” (TG 165).
serial port ::: (hardware, communications) (Or com port) A connector on a computer to which you can attach a serial line connected to peripherals which communicate serial port is usually connected to an integrated circuit called a UART which handles the conversion between serial and parallel data.In the days before bit-mapped displays, and today on multi-user systems, the serial port was used to connect one or more terminals (teletypewriters or VDUs), via their serial ports, possibly via modems, can communicate using a protocol such as UUCP or CU or SLIP. (1995-01-12)
serial port "hardware, communications" (Or "com port") A connector on a computer to which you can attach a {serial line} connected to peripherals which communicate using a serial (bit-stream) {protocol}. The most common type of serial port is a 25-pin D-type connector carrying {EIA-232} signals. Smaller connectors (e.g. 9-pin {D-type}) carrying a subset of EIA-232 are often used on {personal computers}. The serial port is usually connected to an {integrated circuit} called a {UART} which handles the conversion between serial and parallel data. In the days before bit-mapped displays, and today on {multi-user} systems, the serial port was used to connect one or more terminals ({teletypewriters} or {VDUs}), printers, {modems} and other serial peripherals. Two computers connected together via their serial ports, possibly via {modems}, can communicate using a {protocol} such as {UUCP} or {CU} or {SLIP}. (1995-01-12)
SEX /seks/ [Sun Users' Group & elsewhere] 1. Software EXchange. A technique invented by the blue-green algae hundreds of millions of years ago to speed up their evolution, which had been terribly slow up until then. Today, SEX parties are popular among hackers and others (of course, these are no longer limited to exchanges of genetic software). In general, SEX parties are a {Good Thing}, but unprotected SEX can propagate a {virus}. See also {pubic directory}. 2. The {mnemonic} often used for Sign EXtend, a machine instruction found in the {PDP-11} and many other architectures. The {RCA 1802} chip used in the early {Elf} and SuperElf {personal computers} had a "SEt X register" SEX instruction, but this seems to have had little folkloric impact. DEC's engineers nearly got a {PDP-11} {assembler} that used the "SEX" mnemonic out the door at one time, but (for once) marketing wasn't asleep and forced a change. That wasn't the last time this happened, either. The author of "The Intel 8086 Primer", who was one of the original designers of the {Intel 8086}, noted that there was originally a "SEX" instruction on that processor, too. He says that Intel management got cold feet and decreed that it be changed, and thus the instruction was renamed "CBW" and "CWD" (depending on what was being extended). The {Intel 8048} (the {microcontroller} used in {IBM PC} keyboards) is also missing straight "SEX" but has logical-or and logical-and instructions "ORL" and "ANL". The {Motorola 6809}, used in the UK's "{Dragon 32}" {personal computer}, actually had an official "SEX" instruction; the {6502} in the {Apple II} with which it competed did not. British hackers thought this made perfect mythic sense; after all, it was commonly observed, you could (on some theoretical level) have sex with a dragon, but you can't have sex with an apple. [{Jargon File}] (1998-03-03)
Shaman [from Tungusian saman; Russian shaman an idolator] Originally magician or sorcerer of the wandering tribes of Tartary, Mongolia, or Siberia (either man or woman); follower of the primeval religions, such as the Bhon religion of Tibet. Today applied to sorcerers, medicine men, etc., among traditional peoples, or what is based on their practices, anywhere in the world.
sheshen. (S. ātmaparityāga/dehadāna; T. rang gi lus yongs su gtong ba / lus kyi sbyin pa; J. shashin; K. sasin 捨身). In Chinese, lit. "relinquishing the body," viz., "self-immolation"; a whole complex of religiously motivated types of suicide in the MAHĀYĀNA tradition, of which "autocremation" (shaoshen) is best known but which may also include suicide by drowning, starvation, feeding oneself to wild animals, etc. (The Sanskrit ātmabhāvaparityāga means "giving up one's self," as soldiers might for their country, and by extension an act of extreme charity.) This practice is associated with the perfection of giving (DĀNAPĀRAMITĀ) that occurs on the first BHuMI, PRAMUDITĀ (joyful), of the bodhisattva path, where the bodhisattva learns to abandon everything that is most precious to him, including his wealth, his wife and family, and even his own body. Self-immolation is a common trope in Indian Mahāyāna literature, where this "gift of the body" (DEHADĀNA) is performed as an ultimate act of self-sacrifice. One of best-known examples is BHAIsAJYAGURURĀJA (Medicine King) in the SADDHARMAPUndARĪKASuTRA, who pays homage to the buddhas by burning himself alive. Self-immolation goes back to at least the late-fourth century in Chinese Buddhism but is perhaps best known today through the suicides of such Vietnamese monks as THÍCH QUẢNG ĐỨC (1897-1963), whose autocremation in 1963 at his residence of THIÊN MỤ TỰ drew attention to the persecution of Buddhists by the pro-Catholic Vietnamese government of Ngô Đình Diẹm. The legitimacy of the act of self-immolation was a matter of continued debate within the Buddhist tradition, since suicide could be viewed as a form of attachment or passion (RĀGA), viz., the attachment to "nonexistence" (S. abhavarāga; C. wuyou ai). But there were also vehement supporters of self-immolation, who saw it as the consummate expression of asceticism (see DHUTAnGA) and selflessness (ANĀTMAN). The Chinese term sheshen is used interchangeably with the synonyms wangshen (to lose the body) and yishen (to let go of the body); an analogous Sanskrit term is svadehaparityāga (abandoning the body). See also DEHADĀNA.
Shichifukujin. (七福神). In Japanese, "Seven Gods of Good Fortune"; an assembly of seven deities dating from at least the fifteenth century, which gained popularity in Japan's folk religious setting and are still well known today. Those who have faith in the group are said to gain happiness and good fortune in their lives. Before their grouping, each of the individual gods existed independently and historically shared little in common. Of the seven, Ebisu is the only god with an identity linked to the Japanese islands. Daikokuten (C. Dahei tian; S. MAHĀKĀLA), Bishamonten (C. Pishamen tian; S. VAIsRAVAnA), and Benzaiten (C. Biancai tian; S. SARASVATĪ) originated in India, and Hotei (C. BUDAI, d. 917), Jurojin (C. Shoulaoren), and Fukurokuju (C. Fulushou) come from the Chinese Buddho-Daoist traditions. Their grouping into seven gods of good fortune likely occurred in the Japanese Kansai region, with the commerce-affiliated Daikoku and Ebisu gaining initial popularity among merchants. Early mention of them appears in a reference from 1420, when they were said to have been escorted in procession through Fushimi, a southern ward of Kyoto, in imitation of a daimyo procession. ¶ Ebisu (a.k.a. Kotoshiro-nushi-no-mikoto, the abandoned child of Izanami and Izanagi) is the god of fishermen and the sea, commerce, good fortune, and labor. Among its etymological roots, the term "ebisu" traces back to the Ainu ethnic group of Hokkaido, connecting them to fishermen who came from abroad. Ebisu is often depicted with a fishing rod in one hand and either a large red sea bream (J. tai) or a folding fan in the other. Since the inception of the Shichifukujin, he is often paired with Daikokuten as either son or brother. ¶ Daikokuten, or "Great Black Spirit," comes originally from India (where is he is called Mahākāla); among the Shichifukujin, he is known as the god of wealth, agriculture, and commerce. Typically portrayed as standing on two bales of rice, Daikokuten carries a sack of treasure over his shoulder and a magic mallet in one hand. He is also considered to be a deity of the kitchen and is sometimes found in monasteries and private kitchens. Prior to the Tokugawa period, he was called Sanmen Daikokuten (Three-Headed Daikokuten), a wrathful protector of the three jewels (RATNATRAYA). ¶ Bishamonten, also originally from India (where he is called Vaisravana), is traditionally the patron deity of the state and warriors. He is often depicted holding a lance in one hand and a small pagoda in the palm of his other hand with which he rewards those he deems worthy. Through these associations, he came to represent wealth and fortune. His traditional residence is Mt. SUMERU, where he protects the Buddha's dais and listens to the dharma. ¶ Benzaiten ([alt. Myoonten]; C. Miaoyin tian) is the Indian goddess Sarasvatī. She is traditionally considered to be a goddess of music, poetry, and learning but among the Shichifukujin, she also represents good fortune. She takes two forms: one playing a lute in both hands, the other with eight arms. ¶ Hotei is the Japanese name of Budai (d. 916), a Chinese thaumaturge who is said to have been an incarnation of the BODHISATTVA MAITREYA (J. Miroku bosatsu). The only historical figure among the Shichifukujin, Hotei represents contentment and happiness. Famous for his fat belly and broad smile, Hotei is often depicted holding a large cloth bag (Hotei literally means "hemp sack"). From this bag, which never empties, he feeds the poor and needy. In some places, he has also become the patron saint of restaurants and bars, since those who drink and eat well are said to be influenced by Hotei. ¶ Jurojin and Fukurokuju, often associated with one another and said to share the same body, originated within the Chinese Daoist tradition. Jurojin (lit. "Gaffer Long Life"), the deity of longevity within the Shichifukujin, is possibly a historical figure from the late eleventh through twelfth century. Depicted as an old man with a long, white beard, he is often accompanied by a crane or white stag. Fukurokuju (lit. "Wealth, Happiness, and Longevity") has an elongated forehead, a long, white beard and usually a staff in one hand; he is likely based on a mythical Daoist hermit from the Song period. ¶ This set of seven gods is most commonly worshipped in Japan. There are, however, other versions. Especially noteworthy is a listing found in the 1697 Nihon Shichifukujinden ("The Exposition on the Japanese Seven Gods of Good Fortune"), according to which Fukurokuju and Jurojin are treated as a single god named Nankyoku rojin and a new god, Kichijoten (C. Jixiang tian; S. srīmahādevī), the goddess of happiness or auspiciousness, is added to the group.
Shobogenzo. (正法眼藏). In Japanese, "Treasury of the True Dharma Eye"; the magnum opus of the Japanese ZEN master DoGEN KIGEN (1200-1253); the title refers to the Zen (C. CHAN) school, which is considered to be the repository of the insights of the buddha sĀKYAMUNI himself, transmitted through the lineage of the CHAN patriarchs (ZUSHI) starting with MAHĀKĀsYAPA. A work bearing the same title (C. ZHENGFAYANZANG) by the eminent Song-dynasty Chinese monk DAHUI ZONGGAO was probably the inspiration for Dogen's own title. Dogen's oeuvre contains two works with this title. The first is a collection of 301 koan (C. GONG'AN) cases, composed in literary Chinese, known as the Shinji Shobogenzo or the Mana Shobogenzo. The second is a collection of essays written in Japanese, known as the Kana [viz., "vernacular"] Shobogenzo, which is the better known of the two and which will be the focus of this account. The Shobogenzo is a collection of individual essays and treatises that Dogen composed throughout his eventful career. Its earliest included treatise is the BENDoWA composed in 1231 and the latest is the Hachidainingaku composed in 1253, the year of Dogen's death. Although the Shobogenzo seems to have been all but forgotten after Dogen's death, later successors in the Japanese Soto Zen tradition, such as MANZAN DoHAKU (1636-1715), TENKEI DENSON (1648-1735), and MENZAN ZUIHo (1683-1769), and the layman ouchi Seiran (1845-1918) rediscovered the text and their influential commentaries on it helped to make Dogen's magnum opus the central scripture of the Soto Zen tradition. Six different editions of the Shobogenzo are known to exist: the "original" volume edited by Dogen in seventy-five rolls, the twelve-roll Yokoji edition, the sixty-roll Eiheiji edition edited by Giun (1253-1333), the eighty-four roll edition edited by Bonsei (d. 1427) in 1419, the eighty-nine roll edition edited by Manzan Dohaku (1636-1715) in 1684 at Daishoji, and the ninety-five roll edition edited by Kozen (1627-1693) in 1690 at Eiheiji. The seventy-five roll edition is today the most widely consulted and cited. Many of the essays were originally sermons delivered by Dogen, such that some are written by him and others were recorded by his disciples. Late in his life, he began to revise the essays, completing the revision of twelve of them before his death. The essays are renowned for their subtle and elliptical style, clever word play, and sometimes enigmatic meanings. Part of their difficulty arises from the fact that Dogen quotes liberally from Buddhist sutras and the works of Chinese masters, but also interprets these passages quite ingeniously. Dogen also invented a number of Buddhist neologisms that were largely unique to him, including creative "mis"-readings of original Chinese passages. For example, in his famous essay "Uji" ("Being Time"), Dogen reads the quotidian Chinese compound youshi ("at a certain time") to suggest the identity of "being" (C. you, J. u) and "time" (C. shi, J. ji): i.e., since impermanency governs all compounded things, those things are in fact time itself. The text includes extensive discussions of the foundations of Zen thought, the meaning and significance of awakening (SATORI), as well as detailed instructions on the ritual procedures for performing sitting meditation (J. ZAZEN; C. ZUOCHAN), as in the chapter FUKAN ZAZENGI. The Shobogenzo remains a source of great interest to scholars and practitioners of Zen. See also SoToSHu.
Shwegyin Sayadaw. (1822-1893). In Burmese, "Senior Monk from Shwegyin," honorific title of U Zagara (P. Jāgara), a prominent nineteenth-century reformist scholar-monk and founder of the SHWEGYIN GAING, which today is the second largest monastic fraternity (B. GAING; P. GAnA) in the Burmese sangha (S. SAMGHA). U Zagara was born in Shwegyin village near Shwebo in Upper Burma. As a novice (P. sāmanera; S. sRĀMAnERA) and as a young monk (P. BHIKKHU; S. BHIKsU) he studied under many of the prominent abbots of his time, and according to some sources was a colleague of the learned and ultra-orthodox Okpo Sayadaw, U Okkamwuntha (P. OkkaMvaMsa), founder of the DWAYA GAING, in British-occupied Lower Burma. Like the Okpo Sayadaw, U Zagara emphasized Pāli scholarship and scrupulous attention to monastic discipline (P. VINAYA) as the foundation of the Buddha's religion (P. sāsana; S. sĀSANA), qualities which brought him to the attention of the Burmese king, MINDON (r. 1853-1878). King Mindon, who had inaugurated a revival and reform of Buddhism throughout his kingdom, appointed U Zagara as a royal preceptor (B. SAYADAW) and built for him an elaborate monastic complex at the foot of Mandalay Hill. This attention soon brought U Zagara into conflict with the powerful THUDHAMMA Council, a royally appointed ecclesiastical body charged with governing the Burmese sangha of the kingdom. After a falling out with the Thudhamma patriarch (B. thathanabaing; P. SAnGHARĀJĀ), U Zagara petitioned the king for autonomy (P. ganavimutti) from Thudhamma control, which the king granted. He and his disciples thus formed the nucleus of the new Shwegyin gaing. Some years after the death of the Thudhamma patriarch, during the reign of Burma's last king, Thibaw (1878-1885), U Zagara was invited along with another senior monk to jointly head the Thudhamma Council. U Zagara declined the offer, focusing his energies instead on expanding the reach of the Shwegyin gaing throughout Upper and Lower Burma. The strong emphasis placed by U Zagara and his successors on Buddhist scholarship, monastic discipline, and strict institutional organization of member monasteries allowed the Shwegyin gaing to successfully weather the tumultuous years following the British conquest of the Burmese kingdom in 1885, which saw the dissolution of the Thudhamma Council and disestablishment of Buddhism as the state religion.
Siddham. (C. Xitan; J. Shittan; K. Siltam 悉曇). In Sanskrit, "Accomplished" or "Perfected"; a North Indian written script descended from BRAHMĪ and an ancestor of Devanāgarī, the script in which Sanskrit and Hindi are written today. The use of Siddham is preserved only in East Asian Buddhism, the script having been introduced to China in the eighth century in order to transcribe DHĀRAnĪ and MANTRA. KuKAI is said to have introduced the Siddham script to Japan from China in 806 CE. The script is closely associated with the esoteric Buddhist traditions of East Asia (J. MIKKYo), in which the writing system itself became an object of visualization and veneration, as a written representation of the sounds enunciated in mantra and dhāranī. Siddham is also said to have influenced the development of the indigenous Japanese kana writing system, which is associated with Kukai. Often in traditional sources, when an East Asian monk is said to know "Sanskrit" (Fanwen), what is really meant is that he is able to read Siddham and to recite correctly passages written in that script.
Sigurd (Icelandic) [from sig victory] The hero of a long, involved tale in the Norse Edda, better known as the Wagnerian Siegfried. As a member of the Niflungen (Nibelungen) clan, he represents a very early humanity on this planet earth, before the globe and its components became physical as they are today.
Silk Road. (C. Silu 絲路; J. Shiruku rodo シルクロード; K. Pidan kil 緋緞). Term coined by the German geographer Baron Ferdinand von Richthofen in 1877 to describe the ancient caravan routes through Central Asia that connected China, India, Syria, and the Roman Empire; also called the Silk Route. (Translations or transcriptions of the English term are now widely used in Asian languages as well, as in the CJK examples above.) Because silk was among the most highly prized commodities in this East-West trade, von Richthofen chose it as the symbolic designation for these trade routes. Other commodities that were traded along these routes included spices, livestock, perfumes, precious metals, and ceramics. The term Silk Road does not refer to a single road, but rather to a network of major and minor trade routes running through Central Asia that connected East and West. Looked at broadly, the Silk Road ultimately extended as far west as the Mediterranean Sea and as far east as modern Guangzhou (Canton) in China. In addition to facilitating trade, these routes also served as a principal conduit for cultural and religious interaction between the peoples of the different regions of Asia. Thus, it was via the Silk Road that Buddhism migrated out of its Indian homeland and into Central and East Asia; over the centuries, adherents of other religions, such as Nestorian Christianity, Manichaeism, and eventually Islam, would follow the same routes into India and China. From the Indian subcontinent, the Silk Road led northwest through KASHMIR to the outpost of Kashgar; there, it split, with a western route leading to SOGDIANA and eventually Damascus in the Middle East, and an eastern route leading through Central Asia into China and the rest of East Asia. There were two main routes through the oasis kingdoms of Central Asia, both skirting the Takla Makan desert in the Tarim basin. Starting at the city of Kashgar in the west, the northern route moved along the oases kingdoms of KUCHA, TURFAN, and KIZIL along the Tian Mountains; the southern route traveled along the base of the Kunlun Mountains through Niya and KHOTAN, until both routes reconnected at DUNHUANG, often the farthest outpost of the Chinese empire. From Dunhuang the route continued east until it terminated in the Chinese co-capitals of Chang'an and Luoyang, whence it connected to domestic feeder routes spreading throughout East Asia. Many of these Central Asian city-states were populated by various Indo-European peoples. The only remaining evidence of the long-lost native languages of these peoples are inscriptions and fragments of religious and civil-government manuscripts, such as the Niya documents, Gandhāran texts in the KHAROstHĪ script, documents written in the TOCHARIAN and Kuchean languages, and so on. Scores of these documents were discovered in the nineteenth and twentieth centuries. In missions that began shortly after the death of the Buddha, Indian Buddhist monks accompanied the trading caravans that plied the overland Silk Road. These missions lasted for centuries and changed the religious and cultural landscape of Asia. Buddhist inscriptions, sculptures, manuscripts, reliquary mounds (STuPA), and paintings have been discovered along the Silk Road. From northwestern India, Buddhism was taken to Central Asia. We find a host of inscriptions, texts, and images in the regions of modern-day Pakistan, Afghanistan, Russia, and the Islamic states of the former Soviet Union. By the first century CE, there existed a network of Buddhist religious centers stretching from northwestern India, to the Tarim basin, and into China. Buddhism entered East Asia along the Silk Road as well. According to Chinese sources, interaction between Indian and Chinese culture began as early as the first century BCE, when an emperor of the Han dynasty-by some accounts Emperor Wu (156-87 BCE), by others Emperor Ming (MINGDI) (r. 58-76 CE)-is said to have sent an emissary to the west along the Silk Road in response to the expansion of the KUSHAN empire to gather evidence of the new religion of Buddhism. In the second century CE, monks from India and the oasis kingdoms along the Silk Road began translating Indian and Central Asian Buddhist texts into Chinese. One of the earliest of these translators was AN SHIGAO, who translated dozens of Indian works into Chinese. In the centuries that followed, East Asian pilgrims such as FAXIAN, XUANZANG, YIJING, and HYECH'O used the Silk Road to make their way back and forth between East Asia and the Buddhist homeland of India. From India, these pilgrims brought back manuscripts, relics, and insights into proper religious practice. Today the travelogues of these East Asian monks provide invaluable information regarding the development of Buddhism in Asia. Of the regions along the Silk Road where Buddhism flourished, China, Tibet, and Mongolia are the only ones where Buddhism survived beyond the first millennium CE. This decline was the result of a number of historical factors, including the revival of brahmanical Hinduism in India and the expansion of Islam into Central Asia.
Sinclair Research ::: (company) A British microelectronics developer and manufacturer. Evolving from Sinclair Radionics in 1979, Sinclair Research was owned by Sir Clive calculators and pocket radios and televisions), but Sinclair Research began by producing some of the first 8-bit home microcomputers.Sinclair produced five microcomputers from 1980 to 1987, all based on the Zilog Z80 microprocessor (except for the QL, which used the Motorola 68008 - a variant the QL (Quantum Leap) in 1984. A portable laptop computer, the Z88, was released in 1987 under the Cambridge Computers banner.Of them all, the ZX Spectrum was the best known, and it went on to become the most popular microcomputer of its time in the United Kingdom and in many other are today) between owners of Spectrums and Commodore 64s over who had the best machine.Sir Clive's financial problems in the mid-80s led him to sell the rights to the Sinclair brand to Amstrad in April 1986. This led to further models of the production of these computers, and no computer with the Sinclair name has been produced since. . . . (1998-12-09)
Sinclair Research "company" A British microelectronics developer and manufacturer. Evolving from Sinclair Radionics in 1979, Sinclair Research was owned by Sir {Clive Sinclair}. Sinclair Radionics produced electronic components and devices (such as calculators and pocket radios and televisions), but Sinclair Research began by producing some of the first {8-bit} home {microcomputers}. Sinclair produced five microcomputers from 1980 to 1987, all based on the {Zilog Z80} {microprocessor} (except for the {QL}, which used the {Motorola 68008} - a variant on the {68000}). The 1K kit-build {ZX80}, introduced in 1980, was followed by the 1K {ZX81} (expandable to 16K) in 1981, the 16K (expandable to 48K) {ZX Spectrum} in 1982 (then superseded by two distinct 48K models and a 128K model in 1986) and the {QL} (Quantum Leap) in 1984. A portable {laptop computer}, the {Z88}, was released in 1987 under the {Cambridge Computers} banner. Of them all, the ZX Spectrum was the best known, and it went on to become the most popular microcomputer of its time in the United Kingdom and in many other territories. This was partly due to its ease of use, and also due to its enormous {software} catalogue, covering games, {word processing}, music, {programming} and {graphics}. Glorious "mine's-better-than-yours" battles were fought (and still are today) between owners of Spectrums and {Commodore 64s} over who had the best machine. Sir Clive's financial problems in the mid-80s led him to sell the rights to the Sinclair brand to {Amstrad} in April 1986. This led to further models of the Spectrum being released from 1986 to 1988 and also an {IBM} {PC}-compatible based internally on Amstrad's own PC range. Sir Clive was not involved with the production of these computers, and no computer with the Sinclair name has been produced since. {(http://sinclair-research.co.uk/)}. {Planet Sinclair (http://nvg.ntnu.no/sinclair/)}. {comp.sys.sinclair FAQ (http://kendalls.demon.co.uk/cssfaq/)}. (1998-12-09)
Sīvalī. (C. Shipoluo; J. Shibara; K. Sibara 尸婆羅). In Sanskrit and Pāli, the proper name of an eminent ARHAT who was foremost among the Buddha's disciples in receiving gifts. According to the Pāli account, Sīvalī was the son of Princess Suppavāsā of Koliya (see SUPPAVĀSĀ-KOlIYADHĪTĀ), who was pregnant with him for seven years. For another seven days she was in labor and, believing that she was about to die from the ordeal, she sent a gift to the Buddha to earn merit. The Buddha accepted the gift and blessed her, and immediately she gave birth to a son. Sīvalī was possessed of extraordinary powers from infancy. sĀRIPUTRA is said to have conversed with him on the day of his birth and ordained him with Suppavāsā's consent. He attained the stage of stream-enterer (SROTAĀPANNA) and once-returner (SAKṚDĀGĀMIN) during his ordination as a novice, and while dwelling alone in the jungle, subsequently attained arhatship by contemplating the reasons for his delayed birth. (Some accounts say that Sīvalī learned he had been compelled to stay in his mother's womb for so long in retribution for having once laid siege for seven days to the city of Vārānasī during a previous existence.) Sīvalī's good luck at receiving gifts was the result of generosity shown by him in previous lifetimes to previous buddhas and the resolution he made during the time of Padmottara (P. Padumuttara) Buddha to one day be preeminent in this regard. The Buddha took Sīvalī with him on his journey to visit Khadiravaniya Revata because he knew provisions were scarce along the way. When Sīvalī and five hundred others journeyed to the desolate Himālaya mountains, the gods provided him and his companions with everything they needed. In Burma, Sīvalī is believed never to have passed into PARINIRVĀnA, but to still remain in the world today; he is worshipped for good fortune and is depicted as a standing monk, holding a fan and an alms bowl.
Siyam Nikāya. The largest of the monastic orders in Sri Lanka, dating from 1753, so named because it derives from an ordination lineage that came from Thailand (Siam); today approximately half of the monks in Sri Lanka belong to this order. In the preceding five centuries, the tradition of full ordination (UPASAMPADĀ) of BHIKsUs had died out in Sri Lanka because there was not the requisite number of five fully ordained monks to ordain new monks. Thus, all Sri Lankan monks remained as novices (sRĀMAnERA). The tradition of full ordination had been reintroduced twice before, but it had died out each time. In 1753, with the support of King Kīrti srī RājasiMha, the novice SARAnAMKARA invited the Thai elder Upāli to come to Sri Lanka to officiate at an ordination ceremony. The Siyam Nikāya is principally based around the city of Kandy and only accepts upper-caste males for full ordination.
software patent ::: (legal) A patent intended to prevent others from using some programming technique.There have been several infamous patents for software techniques which most experienced programmers would consider fundamental or trivial, such as the idea because programmers would have to worry about patents when designing or choosing algorithms.There are over ten thousand software patents in the US, and several thousand more are issued each year. Each one may be owned by, or could be bought by, a one group at a time, while advising the rest of us to relax because we are in no danger today.Compuserve developed the GIF format for graphical images many years ago, not knowing about Unisys's 1985 patent covering the LZW data compression algorithm Unisys when they decide it's our turn. So much trouble from just one software patent.Patents in the UK can't describe algorithms or mathematical methods.See also LPF, software law. . (1995-01-06)
software patent "legal" A patent intended to prevent others from using some programming technique. There have been several infamous patents for software techniques which most experienced programmers would consider fundamental or trivial, such as the idea of using {exclusive-or} to plot a cursor on a {bitmap display}. The spread of software patents could stifle innovation and make programming much harder because programmers would have to worry about patents when designing or choosing {algorithms}. There are over ten thousand software patents in the US, and several thousand more are issued each year. Each one may be owned by, or could be bought by, a grasping company whose lawyers carefully plan to attack people at their most vulnerable moments. Of course, they couch the threat as a "reasonable offer" to save you miserable years in court. "Divide and conquer" is the watchword: pursue one group at a time, while advising the rest of us to relax because we are in no danger today. Compuserve developed the {GIF} format for graphical images many years ago, not knowing about {Unisys}'s 1985 patent covering the {LZW} data compression {algorithm} used in GIF. GIF was subsequently adopted widely on the {Internet}. In 1994 Unisys threatened to sue Compuserve, forcing them to impose a sublicensing agreement for GIF on their users. Compuserve users can accept this agreement now, or face Unisys later on their own. The rest of us don't have a choice -- we get to face Unisys when they decide it's our turn. So much trouble from just one software patent. Patents in the UK can't describe {algorithms} or mathematical methods. See also {LPF}, {software law}. {patent search (http://sunsite.unc.edu/patents/intropat.html)}. (1995-01-06)
Son'ga kwigam. (C. Chanjia guijian; J. Zenke kikan 禪家龜鑑). In Korean, "Mirror of the Son House"; one of the most widely read SoN texts not only in Korea but also in Japan and China, composed by the Choson-period Son master CH'oNGHo HYUJoNG (1520-1604), a.k.a. SoSAN TAESA, to whom most modern Korean Son teachers trace their lineage. Hyujong composed the text around 1564 by adding his own commentary to excerpts he had culled from about fifty different Buddhist scriptures and CHAN and Son texts. The text was originally written in literary Chinese, but was first published in a 1569 Korean vernacular (onhae) edition. The first literary Chinese edition was published in 1579; the Chinese edition was introduced into China and Japan and has been frequently reprinted since in all three countries. The text is also included as the last section of Hyujong's Samga kwigam ("Mirror of the Three Houses" [of Confucianism, Daoism, and Buddhism]), but that version records only the excerpts without Hyujong's commentary. Hyujong wrote the Son'ga kwigam as a concise primer of Korean Buddhist doctrines and practices for his students. According to Hyujong's preface and the postface of his disciple SAMYoNG YUJoNG (1544-1610), the primary motive for composing the text was to advocate the fundamental harmony between Son and the scriptural teachings of Buddhism (KYO). While supporting the unity between these two major strands of the Buddhist tradition, Hyujong's treatment ultimately subordinates Kyo beliefs to Son practices. This approach is adopted from that of the eminent Koryo state preceptor POJO CHINUL (1158-1210). In particular, the text proposes the practical model of "relinquishing Kyo and entering into Son" (sagyo ipson), by integrating doctrinal studies and the technique of "questioning meditation" (K. kanhwa Son; C. KANHUA CHAN) into Chinul's preferred soteriological schema of sudden awakening/gradual cultivation (K. tono chomsu; C. DUNWU JIANXIU). In addition, the Son'ga kwigam also offers the technique of reciting the name of the buddha AMITĀBHA (K. yombul; C. NIANFO) as an alternative practice for those of inferior spiritual capacity who are not yet able to cultivate the kanhwa Son technique. The text also outlines the styles and lineages of the "five houses" (see WU JIA QI ZONG) of the mature Chan school: in particular, the text promotes the LINJI ZONG as the true heir of the sixth patriarch (LIUZU) of Chan, HUINENG (638-713), and presents a different lineage from the traditional one by suggesting that the four Chan lineages of Linji zong, GUIYANG ZONG, FAYAN ZONG, and YUNMEN ZONG all originated from MAZU DAOYI (707-788). The text thus provides a basic framework for the doctrines and practices that most of the modern Korean tradition follows, and thus remains widely read and studied in Korea today.
Songgwangsa. (松廣寺). In Korean, "Piney Expanse Monastery"; the twenty-first district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Mount Chogye in South Cholla province. Along with HAEINSA and T'ONGDOSA, Songgwangsa is one of the "three-jewel monasteries" (SAMBO SACH'AL), which represent one of the three jewels (RATNATRAYA) of Buddhism; Songgwangsa has traditionally been considered the "SAMGHA-jewel monastery" (sŭngbo sach'al), because of the succession of sixteen state preceptors (K. kuksa; C. GUOSHI) who resided at the monastery during the Koryo dynasty. According to legend, Songgwangsa began as a small monastery named Kilsangsa, which was founded by a certain Hyerim (d.u.). In 1197, that monastery was restored and expanded by the eminent Son master POJO CHINUL, who moved his SAMĀDHI and PRAJNĀ Community (CHoNGHYE KYoLSA) to the Kilsangsa site. To commemorate the establishment of the expanded monastery, King Hŭijong (r. 1204-1211) renamed it SUSoNSA, or Son Cultivation Community, in 1208. (Still today, the meditation hall at the monastery uses the name Susonsa.) Chinul's reliquary STuPA, the Kamno t'ap (Sweet Dew Reliquary), sits on a hill behind the meditation hall, overlooking the monastery he founded. During the Choson dynasty, Songgwang, the original name of the mountain on which Susonsa was built, became the name of the monastery itself, and the mountain came to be known instead as Mt. Chogye. One of the most famous buildings at the monastery is the Kuksa chon (State Preceptors Hall), built in 1369 and now listed as Korean National Treasure no. 56, which enshrined early Choson-period portraits (CHINYoNG) of Chinul and the sixteen state preceptors at Songgwangsa. (The portraits were themselves collectively listed as cultural treasure no. 1043.) The portraits were stolen in 1995 in a brazen late-night heist and only three have been recovered. In 1969, Songgwangsa was elevated to the status of an ecumenical monastery (CH'ONGNIM), and is one of the five such centers in the contemporary Chogye order, which are all expected to provide training in the full range of practices that exemplify the major strands of the Korean Buddhist tradition. Songgwangsa is thus also known as the Chogye Ch'ongnim.
So strongly is this the case, that even today in theosophical occult studies, drug taking of any kind is strictly forbidden, including alcohol, for alcohol is a drug, a product of natural decay and decomposition, and while less spectacular and violent as a rule than drugs such as opium and its derivatives, it is far more easily procurable and is therefore more specifically pointed to as objectionable. The idea of the occult student is to have the body absolutely normal, healthy, clean, and functioning in the smoothness of health, so that even overeating is seen to be a harmful thing, because it clogs the body, dulls the mind, and could even actually lead to physical disability.
Sotoshu. (曺洞宗). One of the three major branches of the Japanese Zen tradition, along with the RINZAISHu and oBAKUSHu. The Soto tradition traces its lineage back to DoGEN KIGEN (1200-1253), who is credited with transmitting to Japan the CAODONG ZONG line of the Chinese CHAN teacher TIANTONG RUJING (1162-1227). After returning from China in 1227, Dogen settled in Kyoto and sought to create a new Zen community. Because of resistance from the TENDAI and Rinzai traditions that were already firmly entrenched in the capital (see ENNI BEN'EN), Dogen and his followers eventually left for the rural area of Echizen (in the northern part of present-day Fukui prefecture), and founded EIHEIJI, which came to serve as the center of this new Zen institution. In Echizen, Dogen devoted his time and energy to securing the doctrinal and institutional bases for his community. Dogen's venture was aided by several adherents of the DARUMASHu, who joined the community. Among them were Koun Ejo (1198-1280), the editor of the seventy-five-roll version of Dogen's magnum opus, the SHoBoGENZo, and Tettsu Gikai (1219-1309), whose lineage subsequently came to dominate the Soto school; these monks later served as the second and the third abbots of Eiheiji. Modern scholars believe that a dispute between Gikai and a fellow disciple of Koun Ejo named Gien (d. 1313) concerning the abbotship of Eiheiji prompted Gikai to move to Daijoji in Ishikawa. Gikai was succeeded by his disciple KEIZAN JoKIN (1268-1325), who is honored as "the second patriarch" of Soto by the school's modern followers. Keizan revitalized the Soto community by synthesizing Zen practice with the worship of local gods (KAMI), thus appealing to the local populace. Keizan also established SoJIJI, which along with Eiheiji came to serve as the headquarters (honzan) of the Soto tradition. Gazan Shoseki (1275-1365), a successor of Keizan, produced several disciples, including Taigen Soshin (d. c. 1371) and Tsugen Jakurei (1322-1391), who are credited with the Soto school's rapid expansion throughout Japan during the medieval period. Soto monks of this period, especially those belonging to Keizan-Gazan lines, proselytized in the rural areas of Japan, which had been largely neglected by the established Buddhist traditions at court, and attracted a following among commoners and local elites by engaging in such social activities as building bridges and irrigation systems, as well as by performing rituals that met their religious needs, such as funeral services and mass ordinations (jukai e). Each lineage of the Soto tradition also developed its own secret koan manuals (monsan), only available to selected monks, which gave a received set of questions and answers regarding each koan (C. GONG'AN). During the Tokugawa period, the Soto school developed into one of the largest Buddhist sects in Japan, with a stable financial base, thanks to the mandatory parish system (DANKA SEIDO) that the government launched, in which every household was required to register as a member of a local Buddhist temple and was responsible for the financial support for the temple. By the middle of the eighteenth century, there were more than 17,500 Soto temples across Japan. Although the religious life of the majority of the Soto monks and lay followers during this period was focused on practical religious benefits, such as faith healing and funeral services, a restoration movement eventually developed that sought to return to the putative "original teachings and practices" of the founder Dogen. MANZAN DoHAKU (1636-1714) opposed the custom of IN'IN EKISHI, or "changing teachers according to temple," which was widespread in the Soto tradition during the sixteenth and seventeenth centuries and was required in order to inherit the dharma lineage of a temple (GARANBo). Instead, Manzan called for a direct, face-to-face transmission (menju shiho) from one master to his disciple (isshi insho), which he claimed Dogen had established for the Soto tradition. After several failed attempts, he finally succeeded in persuading the bakufu government to ban the in'in ekishi and garanbo practice in 1703. TENKEI DENSON (1648-1735) and MENZAN ZUIHo (1683-1769) also composed influential commentaries to Dogen's magnum opus, the Shobogenzo, which led to a renaissance in Dogen studies. After the Meiji reforms of 1868, the two head monasteries of Eiheiji and Sojiji, which had remained rivals through the Tokugawa period, worked together to reform the school, issuing several standardizations of the rules for temple operation, ritual procedures, etc. In 1890, Azegami Baisen (d.1901) from Sojiji and Takiya Takushu (d. 1897) from Eiheiji edited the layman ouchi Seiran's (1845-1918) introductory work on the Shobogenzo and distributed it under the title of the Soto kyokai shushogi ("Meaning of Practice and Realization in the Soto Sect"). This text played a major role in the popularization of the school's meditative practice of "just sitting" (SHIKAN TAZA), which fosters a psychological state in which "body and mind are sloughed off" (SHINJIN DATSURAKU); sitting practice itself is therefore regarded as the manifestation of the perfect enlightenment of buddhahood. The Soto school continues to thrive today, with the great majority of its more than fourteen thousand contemporary temples affiliated with Sojiji.
Sozura [from Greek sozein save + auron tail] Tail-keeping; a term coined by Haeckel, not generally recognized today, for a group of tailed batrachians, which lose their gills but not their tails when adult; in contrast to the anura, which have no tails, and the sozobranchia, which lose their gills.
speedometer ::: A pattern of lights displayed on a linear set of LEDs (today) or nixie tubes (yesterday, on ancient mainframes). The pattern is shifted left every N times back and forth like the eyes on one of the Cylons from the wretched Battlestar Galactica TV series.Historical note: One computer, the GE 600 (later Honeywell 6000) actually had an *analog* speedometer on the front panel, calibrated in instructions executed per second.[Jargon File]
speedometer A pattern of lights displayed on a linear set of LEDs (today) or nixie tubes (yesterday, on ancient mainframes). The pattern is shifted left every N times the operating system goes through its {main loop}. A swiftly moving pattern indicates that the system is mostly idle; the speedometer slows down as the system becomes overloaded. The speedometer on Sun Microsystems hardware bounces back and forth like the eyes on one of the Cylons from the wretched "Battlestar Galactica" TV series. Historical note: One computer, the GE 600 (later Honeywell 6000) actually had an *analog* speedometer on the front panel, calibrated in instructions executed per second. [{Jargon File}]
spoofing ::: A technique used to reduce network overhead, especially in wide area networks (WAN).Some network protocols send frequent packets for management purposes. These can be routing updates or keep-alive messages. In a WAN this can introduce significant overhead, due to the typically smaller bandwidth of WAN connections.Spoofing reduces the required bandwidth by having devices, such as bridges or routers, answer for the remote devices. This fools (spoofs) the LAN device into thinking the remote LAN is still connected, even though it's not. The spoofing saves the WAN bandwidth, because no packet is ever sent out on the WAN.LAN protocols today do not yet accommodate spoofing easily.[Network Spoofing by Jeffrey Fritz, BYTE, December 1994, pages 221 - 224]. (1995-01-13)
spoofing A technique used to reduce network overhead, especially in {wide area networks} (WAN). Some network {protocols} send frequent packets for management purposes. These can be {routing} updates or {keep-alive} messages. In a {WAN} this can introduce significant overhead, due to the typically smaller {bandwidth} of WAN connections. Spoofing reduces the required bandwidth by having devices, such as {bridges} or {routers}, answer for the remote devices. This fools (spoofs) the {LAN} device into thinking the remote LAN is still connected, even though it's not. The spoofing saves the WAN bandwidth, because no packet is ever sent out on the WAN. LAN {protocols} today do not yet accommodate spoofing easily. ["Network Spoofing" by Jeffrey Fritz, BYTE, December 1994, pages 221 - 224]. (1995-01-13)
spreadsheet ::: (application, tool) (Or rarely worksheet) A type of application program which manipulates numerical and string data in rows and columns of cells. The A value is recalculated automatically whenever a value on which it depends changes. Different cells may be displayed with different formats.Some spreadsheet support three-dimensional matrices and cyclic references which lead to iterative calculation.An essential feature of a spreadsheet is the copy function (often using drag-and-drop). A rectangular area may be copied to another which is a multiple will refer to the same row, column or cell whereas a relative reference refers to a cell with a given offset from the current cell.Many spreadsheets have a What-if feature. The user gives desired end conditions and assigns several input cells to be automatically varied. An area of the spreadsheet is assigned to show the result of various combinations of input values.Spreadsheets usually incorporate a macro language, which enables third-party writing of worksheet applications for commercial purposes.In the 1970s, a screen editor based calculation program called Visi-Calc was introduced. It was probably the first commercial spreadsheet program. Soon Lotus marketing and support - and lawyers! For example, Borland was forced to abandon its Lotus-like pop-up menu.While still developing 1-2-3, Lotus introduced Symphony, which had simultaneously active windows for the spreadsheet, graphs and a word processor.Microsoft produced MultiPlan for the Macintosh, which was followed by Excel for Macintosh, long before Microsoft Windows was developed.When Microsoft Windows arrived Lotus was still producing the text-based 1-2-3 and Symphony. Meanwhile, Microsoft launched its Excel spreadsheet with Windows-quality graphic characters on screen and printer. The release of Lotus 1-2-3 for Windows was late, slow and buggy.Today, Microsoft, Lotus, Borland and many other companies offer Windows-based spreadsheet programs.The main end-users of spreadsheets are business and science.Spreadsheets are an example of a non-algorithmic programming language.[Dates?] (1995-03-28)
spreadsheet "application, tool" (Or rarely "worksheet") A type of {application program} which manipulates numerical and string data in rows and columns of cells. The value in a cell can be calculated from a formula which can involve other cells. A value is recalculated automatically whenever a value on which it depends changes. Different cells may be displayed with different formats. Some spreadsheet support three-dimensional matrices and cyclic references which lead to iterative calculation. An essential feature of a spreadsheet is the copy function (often using {drag-and-drop}). A rectangular area may be copied to another which is a multiple of its size. References between cells may be either absolute or relative in either their horizontal or vertical index. All copies of an absolute reference will refer to the same row, column or cell whereas a relative reference refers to a cell with a given offset from the current cell. Many spreadsheets have a "What-if" feature. The user gives desired end conditions and assigns several input cells to be automatically varied. An area of the spreadsheet is assigned to show the result of various combinations of input values. Spreadsheets usually incorporate a {macro language}, which enables third-party writing of worksheet applications for commercial purposes. In the 1970s, a {screen editor} based calculation program called {Visi-Calc} was introduced. It was probably the first commercial spreadsheet program. Soon {Lotus Development Corporation} released the more sophisticated {Lotus 1-2-3}. Clones appeared, (for example {VP-Planner} from {Paperback Software} with {CGA} graphics, {Quattro} from {Borland}) but Lotus maintained its position with world-wide marketing and support - and lawyers! For example, Borland was forced to abandon its Lotus-like {pop-up menu}. While still developing 1-2-3, Lotus introduced {Symphony}, which had simultaneously active windows for the spreadsheet, graphs and a {word processor}. {Microsoft} produced {MultiPlan} for the {Macintosh}, which was followed by {Excel} for Macintosh, long before {Microsoft Windows} was developed. When {Microsoft Windows} arrived Lotus was still producing the {text-based} 1-2-3 and Symphony. Meanwhile, {Microsoft} launched its {Excel} spreadsheet with interactive graphics, graphic charcters, mouse support and {cut-and-paste} to and from other Windows applications. To compete with Windows spreadsheets, Lotus launched its {Allways} add-on for 1-2-3 - a post-processor that produced Windows-quality graphic characters on screen and printer. The release of Lotus 1-2-3 for Windows was late, slow and buggy. Today, Microsoft, Lotus, Borland and many other companies offer Windows-based spreadsheet programs. The main end-users of spreadsheets are business and science. Spreadsheets are an example of a non-algorithmic programming language. [Dates?] (1995-03-28)
spread spectrum communications ::: (communications) (Or spread spectrum) A technique by which a signal to be transmitted is modulated onto a pseudo-random, noise-like, wideband carrier signal, producing a transmission with a much larger bandwidth than that of the data modulation.Reception is accomplished by cross correlation of the received wide band signal with a synchronously generated replica of the carrier.Spread-spectrum communications offers many important benefits:Low probability of detection, interception or determination of the transmitter's location. To an observer who does not possess information about the carrier, the transmission is indistinguishable from other sources of noise.High immunity against interference and jamming (intentional interference). The presence of (narrowband) interference signals only decreases the channel's signals, which would require very high power (again assuming that the jammer does not know the characteristics of the carrier).High immunity against adverse effects of multipath transmission. In the presence of multiple paths between transmitter and receiver (e.g. by reflected signals), mobile communications, where it causes blind spots - locations where no signal can be received.Transmitter/receiver pairs using independent random carriers can operate in the same frequency range with minimal interference. These are called Code Division can only accomodate a fixed number of channels determined by available bandwidth and channel width (data rate).When the data modulation cannot be distinguished from the carrier modulation, and the carrier modulation is random to an unwanted observer, the spread spectrum system assumes cryptographic capabilities, with the carrier modulation taking on the function of a key in a cipher system.The most important practical modes of spread spectrum coding are Direct Sequence (DS) and Frequency Hopping (FH). In DS, a pseudo random sequence is driven by a pseudo random sequence of numbers to generate output frequencies that hop around in the desired frequency range.Spread Spectrum development began during World War II, with the earliest studies dating from the 1920s. Most papers remained classified until the 1980s.Frequency hopping spread spectrum was invented by Hedy Lamarr (the most beautiful girl in the world, Samson and Delilah etc.) and the composer George Antheil. They held a patent filed in 1942. Direct sequence spread spectrum was invented by Paul Kotowski and Kurt Dannehl at Telefunken.The technique is used extensively in military communications today. Commercial applications include cellular telephony and mobile networking.[Spread Spectrum Communications, Charles E. Cook et al (Ed.), IEEE Press, New York, 1983. ISBN 0-87942-170-3]. , .(2001-08-08)
spread spectrum communications "communications" (Or "spread spectrum") A technique by which a signal to be transmitted is modulated onto a {pseudorandom}, noise-like, wideband {carrier signal}, producing a transmission with a much larger {bandwidth} than that of the data {modulation}. Reception is accomplished by {cross correlation} of the received wide band signal with a synchronously generated replica of the carrier. Spread-spectrum communications offers many important benefits: Low probability of detection, interception or determination of the transmitter's location. To an observer who does not possess information about the carrier, the transmission is indistinguishable from other sources of noise. High immunity against interference and jamming (intentional interference). The presence of (narrowband) interference signals only decreases the channel's {signal-to noise ratio} and therefore its {error rate}, which can be dealt with by using {error correcting codes}. A jammer would have to use wideband interference signals, which would require very high power (again assuming that the jammer does not know the characteristics of the carrier). High immunity against adverse effects of multipath transmission. In the presence of multiple paths between transmitter and receiver (e.g. by reflected signals), signals of certain frequencies can be cancelled at certain locations when the difference in path delays between multiple propagation paths cause the signals to arrive out of phase. This effect is particularly troublesome in narrowband mobile communications, where it causes "blind spots" - locations where no signal can be received. Transmitter/receiver pairs using independent random carriers can operate in the same frequency range with minimal interference. These are called {Code Division Multiple Access} (CDMA) systems. Increasing the number of T/R pairs again only gradually increases each channel's error rate. In contrast, narrowband systems can only accomodate a fixed number of channels determined by available bandwidth and channel width (data rate). When the data modulation cannot be distinguished from the carrier modulation, and the carrier modulation is random to an unwanted observer, the spread spectrum system assumes cryptographic capabilities, with the carrier modulation taking on the function of a key in a {cipher} system. The most important practical modes of spread spectrum coding are Direct Sequence (DS) and {Frequency-Hopping Spread Spectrum} (FH). In DS, a pseudo random sequence is phase-shift-keyed (PSK) onto the carrier. Spread Spectrum development began during World War II, with the earliest studies dating from the 1920s. Most papers remained classified until the 1980s. Direct sequence spread spectrum was invented by Paul Kotowski and Kurt Dannehl at Telefunken. The technique is used extensively in military communications today. Commercial applications include {mobile telephony} and mobile networking. ["Spread Spectrum Communications", Charles E. Cook et al (Ed.), IEEE Press, New York, 1983. ISBN 0-87942-170-3]. {Hedy Lamarr (http://sirius.be/lamarr.htm)}, {(http://ncafe.com/chris/pat2/)}. (2001-08-08)
Sri Aurobindo: "Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength" or ‘Behold God"s power in me", but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate."” The Synthesis of Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
Srong btsan sgam po. (Songtsen Gampo) (r. c. 605-650). The thirty-third Tibetan religious king (chos kyi rgyal po) who reigned during the period of the Yar klungs dynasty; credited with establishing Buddhism as the predominant religion in Tibet. He is considered the first of three great religious kings, along with KHRI SRONG LDE BTSAN and RAL PA CAN. Although the historical facts of his life are somewhat murky, stories of Srong btsan sgam po's activities pervade Tibetan culture. His rule forged a cohesive national center and brought Tibet to the zenith of it military expansion, shaping an empire that rivaled any in Asia. During Srong btsan sgam po's reign, Tibet was surrounded by Buddhist currents to the south and west, which appear to have had a particularly profound effect on Tibetan civilization. According to traditional sources, the king and his two wives, the Nepalese BHṚKUTI and the Chinese WENCHENG, were instrumental in the early promulgation of Buddhist practice in his kingdom. An important Tibetan text, the MAnI BKA' 'BUM ("One Hundred Thousand Instructions on the Mani"), describes the monarch as an earthly manifestation of AVALOKITEsVARA, the BODHISATTVA of compassion, and his wives as forms of the female bodhisattva TĀRĀ. These accounts are at the heart of Tibet's Buddhist myth of origin and play a central role in how most Tibetans understand the history of their country and religion. After ascending the throne, Srong btsan sgam po moved his capital from the heartland of the Yar klungs Valley in the south to its modern location in LHA SA. With the support of their monarch, each queen established an important Buddhist temple to house a statue she had carried to Tibet: Bhṛkuti founding the JO KHANG temple for an image of sĀKYAMUNI called JO BO MI BSKYOD RDO RJE, Wencheng founding what is now the RA MO CHE temple for her statue of sākyamuni called JO BO SHĀKYAMUNI or Jo bo rin po che. These images were later switched, and today the Jo bo sākyamuni statue sits in the Jo khang, where it is venerated as Tibet's holiest Buddhist relic. According to legend, the Tang princess Wencheng also imported Chinese systems of geomancy and divination through which the Tibetan landscape was viewed as a supine demoness requiring subjugation in order for Buddhism to take root and flourish. Srong btsan sgam po purportedly constructed a series of "taming temples" that acted as nails pinning down the limbs of the demoness (T. srin mo), rendering her powerless. The Jo khang was constructed over the position of the demoness' heart. In addition to the Jo khang, traditional sources count twelve main taming (T. 'dul) temples spread across the Himalayan landscape, each pinning down a point on the demoness's body. These structures appear to be in concentric circles radiating out from her heart at Lha sa. Out from the heart are the "edge-pinning temples" (MTHA' 'DUL GTSUG LAG KHANG) of KHRA 'BRUG, 'GRUM, BKA' TSHAL, and GRUM PA RGYANG, said to pin down her right and left shoulders and right and left hips, respectively; and beyond that four "extra-pinning temples" (YANG 'DUL GTSUG LAG KHANG) BU CHU, MKHO MTHING, DGE GYES, and PRA DUM RTSE that pin down her right and left elbows and right and left knees, respectively. In 637, Srong btsan sgam po established an eleven-storied palace on the hill of northeast Lha sa called Mar po ri. While this structure was later destroyed by fire, it served as the foundation for the PO TA LA palace constructed in the seventeenth century under the direction of the fifth DALAI LAMA NGAG DBANG BLO BZANG RGYA MTSHO. The king is also said to have commissioned his minister Thon mi SaMbhota to create a new script (what is now known as Tibetan) in order to translate Buddhist texts from Sanskrit. He also established what is known as the "great legal code" (gtsug lag bka' khrims chen po). While contemporary scholars now question the portrait of Srong btsan sgam po as a pious convert to Buddhism (it is known, for example, that he maintained close ties to the early BON religion), many of Tibet's most important Buddhist institutions were established during his time.
Standard Generalized Markup Language "language, text" (SGML) A generic {markup} language for representing documents. SGML is an International Standard that describes the relationship between a document's content and its structure. SGML allows document-based information to be shared and re-used across applications and computer {platforms} in an open, vendor-neutral format. SGML is sometimes compared to {SQL}, in that it enables companies to structure information in documents in an open fashion, so that it can be accessed or re-used by any SGML-aware application across multiple platforms. SGML is defined in "ISO 8879:1986 Information processing -- Text and office systems -- Standard Generalized Markup Language (SGML)", an {ISO} standard produced by {JTC} 1/SC 18 and amended by "Amendment 1:1988". Unlike other common document file formats that represent both content and presentation, SGML represents a document's content {data} and structure (interrelationships among the data). Removing the presentation from content establishes a neutral format. SGML documents and the information in them can easily be re-used by publishing and non-publishing {applications}. SGML identifies document elements such as titles, paragraphs, tables, and chapters as distinct objects, allowing users to define the relationships between the objects for structuring data in documents. The relationships between document elements are defined in a {Document Type Definition} (DTD). This is roughly analogous to a collection of {field} definitions in a {database}. Once a document is converted into SGML and the information has been 'tagged', it becomes a database-like document. It can be searched, printed or even programmatically manipulated by SGML-aware applications. Companies are moving their documents into SGML for several reasons: Reuse - separation of content from presentation facilitates multiple delivery formats like {CD-ROM} and {electronic publishing}. Portability - SGML is an international, platform-independent, standard based on {ASCII} text, so companies can safely store their documents in SGML without being tied to any one vendor. Interchange - SGML is a core data standard that enables SGML-aware applications to inter-operate and share data seamlessly. A central SGML document store can feed multiple processes in a company, so managing and updating information is greatly simplified. For example, when an aeroplane is delivered to a customer, it comes with thousands of pages of documentation. Distributing these on paper is expensive, so companies are investigating publishing on CD-ROM. If a maintenance person needs a guide for adjusting a plane's flight surfaces, a viewing tool automatically assembles the relevant information from the document {repository} as a complete document. SGML can be used to define attributes to information stored in documents such as security levels. There are few clear leaders in the SGML industry which, in 1993, was estimated to be worth US $520 million and is projected to grow to over US $1.46 billion by 1998. A wide variety tools can be used to create SGML systems. The SGML industry can be separated into the following categories: Mainstream Authoring consists of the key {word processing} vendors like {Lotus}, {WordPerfect} and {Microsoft}. SGML Editing and Publishing includes traditional SGML authoring tools like {ArborText}, {Interleaf}, {FrameBuilder} and {SoftQuad Author}/Editor. SGML Conversions is one of the largest sectors in the market today because many companies are converting legacy data from mainframes, or documents created with mainstream word processors, into SGML. Electronic Delivery is widely regarded as the most compelling reason companies are moving to SGML. Electronic delivery enables users to retrieve information on-line using an intelligent document viewer. Document Management may one day drive a major part of the overall SGML industry. SGML Document Repositories is one of the cornerstone technologies that will affect the progress of SGML as a data standard. Since 1998, almost all development in SGML has been focussed on {XML} - a simple (and therefore easier to understand and implement) subset of SGML. {"ISO 8879:1986//ENTITIES Added Latin 1//EN" (http://ucc.ie/info/net/isolat1.html)} defines some characters. [How are these related to {ISO 8859}-1?]. {ISO catalogue entry (http://iso.ch/cate/d16387.html)}. SGML parsers are available from {VU, NL (ftp://star.cs.vu.nl/Sgml)}, {FSU (ftp://mailer.cc.fsu.edu/pub/sgml)}, {UIO, Norway (ftp://ifi.uio.no/pub/SGML/SGMLS)}. See also {sgmls}. {Usenet} newsgroup: {news:comp.text.sgml}. ["The SGML Handbook", Charles F. Goldfarb, Clarendon Press, 1991, ISBN 0198537379. (Full text of the ISO standard plus extensive commentary and cross-referencing. Somewhat cheaper than the ISO document)]. ["SGML - The User's Guide to ISO 8879", J.M. Smith et al, Ellis Harwood, 1988]. [Example of some SGML?] (2000-05-31)
Standard Generalized Markup Language ::: (language, text) (SGML) A generic markup language for representing documents. SGML is an International Standard that describes the relationship that it can be accessed or re-used by any SGML-aware application across multiple platforms.SGML is defined in ISO 8879:1986 Information processing -- Text and office systems -- Standard Generalized Markup Language (SGML), an ISO standard produced by JTC 1/SC 18 and amended by Amendment 1:1988.Unlike other common document file formats that represent both content and presentation, SGML represents a document's content data and structure establishes a neutral format. SGML documents and the information in them can easily be re-used by publishing and non-publishing applications.SGML identifies document elements such as titles, paragraphs, tables, and chapters as distinct objects, allowing users to define the relationships between becomes a database-like document. It can be searched, printed or even programmatically manipulated by SGML-aware applications.Companies are moving their documents into SGML for several reasons:Reuse - separation of content from presentation facilitates multiple delivery formats like CD-ROM and electronic publishing.Portability - SGML is an international, platform-independent, standard based on ASCII text, so companies can safely store their documents in SGML without being tied to any one vendor.Interchange - SGML is a core data standard that enables SGML-aware applications to inter-operate and share data seamlessly.A central SGML document store can feed multiple processes in a company, so managing and updating information is greatly simplified. For example, when an can be used to define attributes to information stored in documents such as security levels.There are few clear leaders in the SGML industry which, in 1993, was estimated to be worth US $520 million and is projected to grow to over US $1.46 billion by 1998.A wide variety tools can be used to create SGML systems. The SGML industry can be separated into the following categories:Mainstream Authoring consists of the key word processing vendors like Lotus, WordPerfect and Microsoft.SGML Editing and Publishing includes traditional SGML authoring tools like ArborText, Interleaf, FrameBuilder and SoftQuad Author/Editor.SGML Conversions is one of the largest sectors in the market today because many companies are converting legacy data from mainframes, or documents created with mainstream word processors, into SGML.Electronic Delivery is widely regarded as the most compelling reason companies are moving to SGML. Electronic delivery enables users to retrieve information on-line using an intelligent document viewer.Document Management may one day drive a major part of the overall SGML industry.SGML Document Repositories is one of the cornerstone technologies that will affect the progress of SGML as a data standard.Since 1998, almost all development in SGML has been focussed on XML - a simple (and therefore easier to understand and implement) subset of SGML. defines some characters. [How are these related to ISO 8859-1?]. .SGML parsers are available from , , .See also sgmls.Usenet newsgroup: comp.text.sgml.[The SGML Handbook, Charles F. Goldfarb, Clarendon Press, 1991, ISBN 0198537379. (Full text of the ISO standard plus extensive commentary and cross-referencing. Somewhat cheaper than the ISO document)].[SGML - The User's Guide to ISO 8879, J.M. Smith et al, Ellis Harwood, 1988].[Example of some SGML?](2000-05-31)
Stone Age According to current theories of human evolution, the comparatively recent time when man had found out how to make stone implements only, not having yet learnt the use of metals. Subdivided by scientific theorists into the Paleolithic and Neolithic (old and new stone ages). Though people in all ages have used such implements and still do in some places — which fact does not place us all today in the Stone Age — it is evident that the use of stone implements by savage peoples in no wise tends to establish a theory of human evolution. Races branch out like the limbs of a tree, so that different people may be in various stages of their racial evolution at the same time; also a degenerating race may revert to the use of stone implements.
Subconscious In The Secret Doctrine, used for a degree of consciousness less evolved than that with which we are familiar. Generally today, psychic researchers and psychoanalysts define it as a kind of mental action not yet revealed to ordinary consciousness and not easily apparent to introspection. Our own consciousness is known by experience; that of others is inferred from analogy and from its results. In the same way, our conduct is found to be largely influenced by something which we must presume to be a conscious intelligence, yet of which we are not aware by actual experience. We cannot get a clear definition of this until we have analyzed the concept of consciousness more fully, as is done in Hindu systems. But, as a practical question, our mental nature includes a far larger field than that occupied at any one time by the focus of attention. Subconscious may merely mean behind conscious; but if it taken to mean below, the expression is unfortunate as implying lower and more sinister regions of our mentality; and this indeed is actually the region studied and accepted by prominent modern psychoanalysts.
Sugi. (守其) (c. mid-thirteenth century). Korean monk during the Koryo dynasty who served as editor-in-chief of the second carving of the Korean Buddhist canon (KORYo TAEJANGGYoNG). To supervise this massive editorial project, Sugi established a main editorial headquarters at Kanghwa Island, off the west-central coast of Korea, and a branch at Namhae in the far south of the Korean peninsula. Sugi gathered an army of scholars, first to collate the various editions of the scriptures and to establish the correct reading, and then to proofread meticulously the finished xylographs to ferret out any misprints. In editing this new canon, Sugi and his editorial team consulted principally three earlier canons: (1) the Chinese canon, carved during the Song-dynasty's Kaibao reign era between 971 and 983, which he called variously the Old Song edition (Ku-Song pon), Song edition (Song pon), etc.; (2) the Khitan Liao canon, printed c. 1031-1055, which he generally referred to as the Khitan edition (Tan pon); and (3) the first Koryo canon of 1011, which he usually called the State edition (Kuk pon). Foremost among these editions was the Liao canon of the Khitans, a complete copy of which Koryo had received in 1064. The xylographs of 1,514 texts in 6,815 rolls were carved between 1236 and 1251 in a total of 81,258 wood blocks-the oldest of the few complete xylographic canons still extant in East Asia. This second Koryo canon continues to be stored today in paired wooden archives at HAEINSA in Kyongsang province, as they have been since 1398. Sugi documented in remarkable detail the process he and his editorial team followed in compiling this new canon in his thirty-roll KORYoGUK SINJO TAEJANG KYOJoNG PYoLLOK ("Supplementary Record of Collation Notes to the New Carving of the Great Canon of the Koryo Kingdom"), which was finished around 1247. In these notes, Sugi collated seventy-six passages from sixty-five different texts. In his textual analysis of a specific scripture, Sugi generally treated major issues of structure, translator attribution, textual lineage, and the like; he did not discuss minor variations in readings of a few Sinographs. In a typical entry for a specific text, Sugi lists the case character in the second Koryo canon where the work appears; the title of the text and the roll (K. kwon; C. quan) in which the disputed point appears; followed by the passage itself, generally indicated by kwon, scroll (p'ok) and line (haeng) numbers. The most common types of textual problems noted by Sugi in earlier canons were transpositions of passages (K. chonhu toch'ak) and dittographies (K. chungsa; chungch'om). After evaluating the discrepancies in the different canonical editions, Sugi then indicated which reading he preferred and this reading was then entered into the second Koryo carving. Sugi also treated issues of textual authenticity in the course of editing his canon, especially in attempting to adjudicate the authenticity of some of the variant Chinese translations of Indic Buddhist scriptures. The information Sugi provides in his "Collation Notes" offers important information on how East Asian Buddhist scholars in the premodern era went about the task of collating and editing multiple recensions of thousands of scriptures into a definitive canonical collection. Sugi's notes also help to document the textual genealogies of the various East Asian canons and provide definitive proof that, in style and format, the second Koryo canon imitated both the Chinese Kaibao and first Koryo canons, but its readings followed more closely those found in the Khitan Liao canon. Sugi's annotations are thus an extremely valuable source for detailing medieval Chinese xylographic lineages. In making editorial decisions, Sugi rejects such discredited techniques as following the reading of the majority of manuscripts-as when he rejects the readings of both the Kaibao and first Koryo canons-or following uncritically the "best" manuscript, as in the cases where he rejects the reading of the Khitan edition. Sugi's reputation for scholarly accuracy was such that Japanese scholars adopted the second Koryo canon as the textus receptus for the modern Taisho printed edition of the canon, the TAISHo SHINSHu DAIZoKYo, compiled in Japan between 1922 and 1934.
Superstition: This word originally meant survivals of extinct, defeated religions. Today it is generally applied by opponents of occultism to all occult beliefs and in general to beliefs in the existence of superhuman or supernatural forces and beings. It is frequently applied also to religious beliefs of ancient peoples and contemporary primitive races.
Susim kyol. (C. Xiuxin jue 修心訣). In Korean, "Secrets on Cultivating the Mind," one of the most popular tracts on the practice of SoN (C. CHAN), by the Korean Son master POJO CHINUL (1158-1210); composed c. 1203-1205 at the newly established SUSoNSA religious community. The tract provides a detailed outline of Chinul's preferred soteriological stratagem of "sudden awakening/gradual cultivation" (K. tono chomsu; DUNWU JIANXIU), that is, an initial sudden awakening to one's buddha-nature, followed by gradual cultivation of that awakening until one is able not only to be but also to act enlightened. Chinul also covers here the cultivation in tandem of concentration (SAMĀDHI) and wisdom (PRAJNĀ), which treats these two meditative aids not as stages in a sequential series of meditative practices but instead as the calm and alert aspects of the mind-nature itself. The Susim kyol was lost in Korea following the Mongol invasions of the mid-thirteenth century and was not reintroduced to the peninsula (via a Northern Ming edition) until about two centuries later. It was translated into the Korean vernacular in 1467 and remains today one of the most widely read Korean Son works.
Svedaja (Sanskrit) Svedaja [from the verbal root svid to sweat, perspire, exude + the verbal root jan to be born] Sweat-born, born by exudation or gemmation; according to theosophy the second root-race reproduced its individuals by what today is called budding or gemmation — a swelling appeared on the outer surface of the body of one of these entities. This swelling then grew in size, and as it grew became constricted near the point of junction with the parent-body, until at length the bond of union became a mere filament, which finally broke, thus freeing the bud, which then grew into another entity in all respects like its parent. This method of reproduction is represented today both in the lower animal and vegetable kingdom and also in certain processes of cell division.
System/360 ::: (computer) The generic name for the CPUs and architecture released by IBM on 1964-04-07. The 360 was marketed as a general purpose computer with 'all round' functionality - hence 360 (degrees).Models ranged from the 360/20 to the 360/65 and later the 360/95, with typical memory configurations from 16K to 1024K.Elements of the architecture, such as the basic instruction set are still in use on IBM mainframes today. Operating System/360 (OS/360) was developed for System/360. Other associated operating systems included DOS, OS/MFT and OS/MVT.The 360 architecture was based on an 8-bit byte, 16 general purpose registers, 24-bit addressing, and a PSW (Program Status Word) including a location counter.Gene Amdahl, then an IBM employee, is generally acknowledged as the 360's chief architect. He later went on to found Amdahl Corporaton, a manufacture of PCM mainframe equipment.The 360's predecessors were the smaller IBM 1401 and the large IBM 7090 series. If was followed by the IBM 370.See also ABEND, ALC, BAL, Big Red Switch, HCF, mode bit, PL360, PL/S.(2004-06-06)
System/360 "computer" The generic name for the {CPUs} and architecture released by {IBM} on 1964-04-07. The 360 was marketed as a general purpose computer with 'all round' functionality - hence 360 (degrees). Models ranged from the 360/20 to the 360/65 and later the 360/95, with typical memory configurations from 16K to 1024K. Elements of the architecture, such as the basic {instruction set} are still in use on IBM {mainframes} today. Operating System/360 ({OS/360}) was developed for System/360. Other associated {operating systems} included {DOS}, {OS/MFT} and {OS/MVT}. The 360 architecture was based on an 8-bit {byte}, 16 general purpose {registers}, 24-bit addressing, and a PSW (Program Status Word) including a location counter. {Gene Amdahl}, then an IBM employee, is generally acknowledged as the 360's chief architect. He later went on to found {Amdahl Corporaton}, a manufacture of {PCM} {mainframe} equipment. The 360's predecessors were the smaller {IBM 1401} and the large {IBM 7090} series. If was followed by the {IBM 370}. See also {ABEND}, {ALC}, {BAL}, {Big Red Switch}, {HCF}, {mode bit}, {PL360}, {PL/S}. (2004-06-06)
Taehŭngsa. (大興寺). In Korean, "Monastery of Great Flourishing"; the twenty-second district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Turyun Mountain in near Haenam County in South Cholla province. According to memorial stele erected for early Koryo-dynasty monks, the monastery was founded some time before 900 CE, perhaps by either Chonggwan (fl. c. 426) or TOSoN (827-898). During the Japanese Hideyoshi invasions of the late sixteenth century, the monk CH'oNGHo HYUJoNG (1520-1604), also known as SoSAN TAESA, led a monastic militia based at the monastery in fighting the Japanese. After the fighting ended in 1598, Sosan proclaimed that Taehŭngsa would never be touched by the "three disasters" (samjae) of flood, fire, or wind, and it was in part due to his efforts that Taehŭngsa became an important Buddhist center. Sosan requested that his personal belongings be kept there even after his death, and today his calligraphy, portrait, robe, and bowls can be seen in the monastery's museum. A famous resident was the Son master CH'OŬI ŬISUN (1786-1866), the eighteenth-century reviver of the tea traditions of Korea, who developed the tea ceremony as a form of religious practice and is known for synthesizing the tea ceremony and Son practice, as exemplified in his slogan ta Son ilmi (tea and Son are a single taste). The monastery's main shrine hall (TAEŬNG CHoN) is approached by use of the Sinjin Bridge and enshrines images of sĀKYAMUNI, AMITĀBHA, and BHAIsAJYAGURU. Taehŭngsa is also known for its Ch'onbul chon, "Thousand-Buddha Hall," which enshrines a thousand miniature jade statues of the Buddha, all carved in Kyongju about 250 years ago. There is a story that the ship transporting the buddha images was hijacked by Japanese pirates, but the pirates later had a dream in which the Buddha severely admonished them and voluntarily returned the statues to Taehŭngsa. The grounds of the monastery also include a three-story stone pagoda from the Koryo dynasty, which is said to have held relics (K. sari; S. sARĪRA) of the Buddha brought to Korea by the VINAYA master CHAJANG (608-686). A five-inch (twelve-cm) high, seated bronze Buddha was found inside the base during repairs in 1967 to one of the other three-story pagodas, which appears to date back to the Silla dynasty. A seated MAITREYA Buddha is carved on a rock at Taehŭngsa, which is dated to the early Koryo dynasty. Taehŭngsa is also the home of a highly decorated bronze bell formerly owned by T'apsansa, which is held aloft by a hook shaped like a dragon.
Takakusu Junjiro. (高楠順次郎) (1866-1945). One of the leading Japanese scholars of Indian Buddhism of the early twentieth century, who played a leading role in establishing Japan as a major center of scholarship in Buddhist Studies. He was born, surnamed Sawai, in today's Hiroshima prefecture. He was raised in a JoDO SHINSHu family belonging to the NISHI HONGANJIHA, and he remained a devout layman throughout his life. After primary school, he studied at the leading Jodo Shinshu educational institution, today's Ryukoku University, from 1885 to 1889, during which time, through Jodo Shinshu connections, he was adopted into the Takakusu merchant house of Kobe. With the support of his adoptive father, he spent the period from 1890 to 1897 in Europe. Through the introduction of the Jodo Shinshu cleric NANJo BUN'Yu, Takakusu was able to study Indology under FRIEDRICH MAX MÜLLER at Oxford University, receiving a B.A. in 1894 and an M.A. in 1896. While at Oxford, he assisted Müller with the Sacred Books of the East project. The final volume of the series, entitled Buddhist Mahāyāna Texts (1894), included the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA, the PRAJNĀPĀRAMITĀHṚDAYA, and the three PURE LAND sutras, all Indian works (or at least so regarded at the time) but selected because of their importance for Japanese Buddhism. Müller's choice of these texts was influenced by Takakusu and Nanjo Bun'yu. The works in Buddhist Mahāyāna Texts were translated by Müller, with the exception of the GUAN WULIANGSHOU JING, which was translated by Takakusu. Takakusu also studied in Paris with SYLVAIN LÉVI, with whom he would later collaborate on the Hobogirin Buddhist encyclopedia project. He returned to Japan in 1897 to lecture in Indian philosophy at Tokyo Imperial University, where he served as professor from 1899 to 1927, being appointed to the chair of Sanskrit studies in 1901. He was a devoted supporter of Esperanto and in 1906 was a founding member of the Japanese Esperantists Association. He supervised and contributed substantially to three monumental publishing projects: (1) the Upanishaddo zensho, a Japanese translation of the Upanisads (1922-1924); (2) the TAISHo SHINSHu DAIZoKYo, a modern typeset edition of the East Asian Buddhist canon (see DAZANGJING) (1922-1934); and (3) the Kokuyaku nanden daizokyo, a Japanese translation of the Pāli canon of what he called "Southern Buddhism" (1936-1941). For his work on editing the Taisho canon, he was awarded the Prix Stanislas Julien in Sinology from the Institut de France in 1929. Among his English-language publications, he is known especially for A Record of the Buddhist Religion as Practised in India and the Malay Archipelago (1896), which is his translation of YIJING's pilgrimage record (NANHAI JIGUI NEIFA ZHUAN), and Essentials of Buddhist Philosophy (1947). He died in Shizuoka Prefecture, outside Tokyo.
Tcheles ::: (“Blue-Green”) A color required for threads of tzitzis by the Torah. The source of the dye was lost for thousands of years and therefore Jews wore tzitzit without techelet. However, in the 1980s, the process of dying techelet was rediscovered based on scientific research from the 19th and 20th centuries. Today, the mitzvah of techelet is slowly coming back after almost 1400 years of being lost.
Tejaprabha. (C. Chishengguang rulai; J. Shijoko nyorai; K. Ch'isonggwang yorae 熾盛光如來). In Sanskrit, "Effulgence"; proper name for a buddha who personifies the Pole Star as master of all asterisms, and especially the seven stars of the Big Dipper, viz., Ursa Major (see BEIDOU QIXING); this buddha is so named because light is said to stream out from every pore of his body. Tejaprabha was a popular figure within Chinese esoteric Buddhist circles after the eighth century, when the worship of the seven stars became well established during the Tang dynasty. While the cult of Tejaprabha Buddha gradually disappeared in China after the thirteenth century, the worship of the seven stars (K. ch'ilsong) was transmitted to Korea, where it continues even today. Starting in the twelfth century, during the Koryo dynasty, court rituals to the seven stars and Tejaprabha TATHĀGATA were frequently performed, and worship of the seven stars spread widely during the following Choson dynasty (1392-1910). Choson-period monasteries commonly included "seven-stars shrines" (ch'ilsonggak), inside of which were hung seven-stars paintings (T'AENGHWA), which typically depicted the seven-star tathāgatas, with Tejaprabha presiding at the center. There were also several comprehensive ritual and liturgical manuals compiled during the Choson dynasty and Japanese colonial period in Korea, which include rituals and invocations to the seven stars and Tejaprabha Tathāgata, most dedicated to the prolongation of life.
Temple [from Latin templum, tempulum a small division from Greek, Latin tem to cut off, mark out] Templum was a spot marked off for sacred purposes by the augur with his staff, and might be on the ground or in the sky, where it was a region designated for the observation of omens. This connects the idea with that of the celestial mansions or zodiacal signs. From being a mere marked-off spot, it gradually evolved into elaborate edifices, and it has also a figurative use, as when the body is called the temple of God or the earth is described as a temple. When a temple in ancient days was constructed by adepts for specific purposes, it became a center or receptacle of spiritual energies attracted and focused there; and from this arose the merely exoteric ideas, true in their origin but absurdly untrue today, that a consecrated portion of a temple or church was the Holy of Holies or the Seat of God, etc.
The Academy continued as a school of philosophy until closed by Justinian in 529 A.D. The early scholars (Speusippus, Xenocrates, Polemo, Crates) were not great philosophers, they adopted a Pythagorean interpretation of the Ideas and concentrated on practical, moral problems. Following the Older Academy (347-247 B.C.), the Middle and New Academies (Arcesilaus and Carneades were the principal teachers) became scepticil and eclectic. Aristotle (384-322 B.C. ) studied with Plato for twenty years and embodied many Platonic views in his own philosophy. Platonism was very highly regarded by the Christian Fathers (Ambrose, Augustine, John Damascene and Anselm of Canterbury, for instance) and it continued as the approved philosophy of the Christian Church until the 12th century. From the 3rd century on, Neo-Platonism (see Plotinism) developed the other-worldly mystical side of Plato's thought. The School of Chartres (Bernard, Thierry, Wm. of Conches, Gilbert of Poitiers) in the 12th century was a center of Christian Platonism, interested chiefly in the cosmological theory of the Timaeus. The Renaissance witnessed a revival of Platonism in the Florentine Academy (Marsilio Ficino and the two Pico della Mirandolas). In England, the Cambridge Platonists (H. More, Th. Gale, J. Norris) in the 17th century started an interest in Plato, which has not yet died out in the English Universities. Today, the ethical writings of A. E. Taylor, the theoiy of essences developed by G. Santayana, and the metaphysics of A. N. Whitehead, most nearly approach a contemporary Platonism. -- V.J.B.
The art of divining is and always has been universally diffused. Today this art, in common with many other items of ancient lore, has fallen into disrepute on account of the great abuse to which it has been subjected, as in the case of the abuses of black magic and sorcery. The same remarks would apply as are made in the case of psychism, seances, etc. — that a large proportion of humanity is neither wise enough nor well-balanced enough to meddle with such methods; and there is too much tendency to use the methods for the gratification of mere personal desires or curiosity. We do far better to attend to the cultivation of our spiritual faculties, incomparably more powerful and effective, such as intuition.
The complex scheme of major races and their subdivisions — overlapping each other and in various stages of their evolution, intermingling and crossing with one another — gives rise to the immense variety of types which we see on earth today. See also ROOT-RACE(S)
The “descent” of the manasaputras before the middle of the third root-race was only a partial descent, and even today they are not yet fully incarnated in us, they have not yet fully manifested their splendor within us because our minds are not yet fully evolved. The descent is still in progress and will continue until the very end of the fifth round. Even the titan-intellects of the human race have not yet fully expressed the powers of the manasaputra above and within them. These manasaputras are incarnating ever more and more, just as the growing child develops more mental power as each year passes. As man proceeds along the evolutionary pathway and unfolds his inner nature, he will bring forth his own latent manasaputra and in the next manvantara he will light the way for lesser entities.
The earliest human root-races were astral protoplasts that reproduced by division as cells do today. The late second and early third root-races, the “sweat-born,” reproduced by throwing off germ cells which then grew into the new entity. Because each cell is an individual being or organism with its own inherent characteristics and possibilities, some of these vital cells thrown off by early human beings were used by the entities that evolved into the higher mammals. Human cells were not as thoroughly dominated by their parent entity as they are today:
The earliest race of human beings on this earth, of the third root-race, presented an appearance which today would be called to a certain extent monkey-like, but not because they were monkeys or descended from simians, but because that was the appearance presented by early human bodies. The apes and monkeys being descended at different times from the human race as one side of their ancestry, naturally show somewhat of the physical characteristics of these early human parents of their own stock on one side. See also ANTHROPOIDS
The egg is used in Easter celebrations as the symbol of the renewal of life. The Easter egg derives from the pagan custom of exchanging eggs at the birth-time of the year. Originally it had a deep esoteric hint completely lost sight of today where the custom is still held in the Occident, although commonly candies in the shape of eggs are exchanged. Giving a fellow disciple an egg in the old Mystery schools suggested the rebirth of nature, so apparent in the springtime, or again the initiation ceremonies that prevailed at the spring equinox, thereby expressing the hope that he too might at some time be “reborn,” able to free his spiritual nature from the enveloping shell as a chick frees itself from the egg.
The evident meaning must be connected with the old occult thought that wine, or the mead of the northern peoples where the grape and soma were unknown or uncultivated, all had the meaning of the inspiration of initiation, a kind of ecstasy of vision and knowledge brought about through initiation, of which the physical intoxication of wine, mead, or the soma juice has all the lower and materialized aspect, every spiritual thing having its material counterpart, every right-hand thought or rule in occultism having its left-hand or sorcerer perversion or counterpart. Thus in the highest initiation, even today and from immemorial time, the holy drink or potation was entirely mystical, and had a dozen of these significances, all bound up together; yet despite this fact, for some of the lower initiations where a student found difficulty in throwing off the physical and astral influences, a harmless — when administered rightly — drug or drink was given which temporarily stupefied the lower quaternary; but it is to be noted that this substitute of the physical drink came about when neophytes began to find it very difficult to do what their more spiritual forerunners had done: raising themselves solely by inner aspiration up to inspiration, by inner insight up to the epopteia or vision.
The filamentoid and boneless structure of the semi-astral human bodies at the end of the second root-race now thickened and condensed, separating itself upon a rapidly developing skeletal form into nervous, muscular, and other systems, combined with the appearance of definite organs, with specific functions, thus constituting the first truly physical human beings. The mode of reproduction at the beginning of the root-race was by the exudation from the surface of the body of vital “sweat” or cells, but with the hardening and specialization of the body itself, the production of the reproductive cells became localized in special organs and the mode of generation became oviparous; later these human eggs were no longer extruded as is the case with fowls today, but shrank greatly in size and were developed and fertilized within the body: first in a virginal manner, and then before true sex appeared there ensued a fairly long period of androgynous reproduction in which androgynous humans occasionally gave birth to individuals in whom one or the other sex predominated; and these occasional appearances, as time passed, became ever more frequent with the recession of androgyny, and the final appearance of true sex as it is understood today. This process extended over hundreds of thousands, and even a number of millions, of years.
The foregoing does not mean that the modern Chinese, for instance, are the first subrace of the fifth root-race; for actually the true Chinese are the remains existing today of the last or seventh subrace of the fourth root-race, although indeed, due to many millennia of intermarriage with more truly Aryan stocks, the Chinese today are to be classed as part of the fifth root-race.
The globes of the earth-chain during their first round were in their first or elementary rupa stage, a condition entirely different from anything commonly known today. For during the first round — which followed upon three preliminary elemental rounds — one cosmic element was developed, namely that of fire. Manifested material fire as we know it had not appeared, but this first fire could be described as cool and luminous. Thus even the grossest globe (globe D), although formed into a sphere, was without solidity or other quality than a cold radiance. The other cosmic elements developed in similar fashion in succeeding rounds.
The hermaphroditic state is repeated in the developing embryo where the organs of both sexes arise from the same germinal layer of cells, and the differentiation does not occur until near the middle of the viable period of fetal life. Today, the orderly unfolding of embryonic cells into a human form is due to following the invisible model which, in keeping with the imbodying ego’s karma, is directed by creative spiritual entities and forces.
The Holy of Holies in theory was the seat, residence, or sanctuary of the god or goddess to whom the temple had been consecrated; and piety always considered that the divine power was present there. A similar series of ideas clothes the chancel and its contained altar in Christian Churches even today.
The line of Karma pas originated during the twelfth century with DUS GSUM MKHYEN PA, a close disciple of SGAM PO PA BSOD NAMS RIN CHEN, who had himself studied under the famous YOGIN MI LA RAS PA. Dus gsum mkhyen pa established several important monasteries, including Mtshur phu, which served as the main seat of the Karma pas and the Karma bka' brgyud in central Tibet. Dus gsum mkhyen pa's successor, the second Karma pa KARMA PAKSHI, is remembered especially for his prowess in meditation and thaumaturgy. He was patronized by the Mongols, first by Mongke (1209-1259) and later by his brother, the Yuan emperor Qubilai Khan (r. 1260-1294) before losing the emperor's support. The third Karma pa RANG 'BYUNG RDO RJE continued this affiliation with the Mongol court, playing a role in emperor Toghun Temür's (r. 1333-1368) ascension to the throne. The fourth Karma pa Rol pa'i rdo rje and fifth Karma pa Bde bzhin gshegs pa maintained ties with the Chinese court-the former with Toghun Temür and the latter serving as the preceptor of the Yongle emperor (reigned 1402-1424) of the Ming dynasty, a position of great influence. The sixth Karma pa Mthong ba don ldan did not maintain the same political connections of his predecessors; he is remembered especially for his contributions to the religious life of the Karma bka' brgyud, producing meditation and ritual manuals. The seventh Karma pa Chos grags rgya mtsho is known primarily for his philosophical works on logic and epistemology (PRAMĀnA); his voluminous text on the topic is still used today as a principal textbook in many Bka' brgyud monasteries. The eighth Karma pa MI BSKYOD RDO RJE is among the most renowned scholars of his generation, a prolific author whose writings encompassed Sanskrit, poetry, and art, as well as MADHYAMAKA philosophy and tantra. The ninth Karma pa DBANG PHYUG RDO RJE is revered for his influential works on the theory and practice of MAHĀMUDRĀ. It was during his lifetime that the DGE LUGS hierarchs ascended to power, with an attendant decline in the political fortunes of his sect in central Tibet. His successor, the tenth Karma pa Chos kyi dbang phyug, was thus forced into a life of virtual exile near the Sino-Tibetan border in the east as his patron, the king of Gtsang, was defeated by the Gushri Khan, patron of the Dge lugs. As the war came to an end, the tenth Karma pa returned to LHA SA where he established ties with the fifth Dalai Lama NGAG DBANG BLO BZANG RGYA MTSHO. The eleventh Karma pa Ye shes rdo rje and twelfth Karma pa Byang chub rdo rje lived relatively short lives, although the latter made an important journey through Nepal together with his disciple, the brilliant scholar and Sanskritist Si tu CHOS KYI 'BYUNG GNAS. The life of the thirteenth Karma pa Bdud 'dul rdo rje was, for the most part, lived outside the sphere of politics. He is remembered for his love of animals, to which he taught the dharma. Beginning during his lifetime and continuing into that of the fourteenth Karma pa Theg mchog rdo rje, there was a revival of Bka' brgyud doctrine in the eastern Tibetan province of Khams, as part of what has come to be called the RIS MED or non-sectarian movement. The fourteenth Karma pa's disciple, 'JAM MGON KONGS SPRUL BLO GROS MTHA' YAS, played a leading role. The fifteenth Karma pa Mkha' khyab rdo rje, a principal disciple of 'Jam mgon kongs sprul, was a prolific scholar. The sixteenth Karma pa RANG 'BYUNG RIG PA'I RDO RJE, like other lamas of his generation, saw the Communist Chinese occupation of Tibet, fleeing to India in 1959 and establishing an exile seat at Rumtek Monastery in Sikkim. He was the first Karma pa to visit the West. The seventeenth Karma pa O rgyan 'phrin las rdo rje was enthroned at Mtshur phu monastery on September 27, 1992. In late December 2000, he escaped into exile, establishing a residence in Dharamsala, India. Although his identification as the Karma pa has been disputed by a small number of followers of a rival candidate, O rgyan 'phrin las rdo rje is regarded as the seventeenth Karma pa by the majority of the Tibetan community, including the Dalai Lama.
The practice, nevertheless, seems to have fallen into disuse. Today there is a trend in some ecclesiastical circles to
The racial origin of the Chaldeans, and the original source of their secret knowledge, is to be found in Central Asia, for there was a long period of time, not so many scores of thousands of years ago, when all this region enjoyed a genial climate and was covered with populous cities and vast tracts of intensely cultivated soil; and was inhabited by a people not inferior to ourselves today, and indeed in some respects superior in knowledge (cf SOPh 16-25).
Theravāda. (S. *Sthaviravāda/*Sthaviranikāya; T. Gnas brtan sde pa; C. Shangzuo bu; J. Jozabu; K. Sangjwa pu 上座部). In Pāli, "Way of the Elders" or "School of the Elders"; a designation traditionally used for monastic and textual lineages, and expanded in the modern period to refer to the dominant form of Buddhism of Sri Lanka and Southeast Asia, which is associated with study of the Pāli Buddhist canon (P. tipitaka; S. TRIPItAKA). The denotation of the term Theravāda is fraught with controversy. Buddhaghosa's commentaries to the four Pāli NIKĀYAs typically refer to himself and his colleagues as MAHĀVIHĀRAVĀSIN (lit. "Dweller in the Great Monastery"), the name of the then dominant religious order and ordination lineage in Sri Lanka; in his fifth-century commentary to the Pāli VINAYA, the SAMANTAPĀSĀDIKĀ, Buddhaghosa uses the term Theravāda, but in reference not to a separate school but to a lineage of elders going back to the first Buddhist council (see SAMGĪTI; COUNCIL, FIRST). According to some accounts, the term Theravāda is equivalent to the Sanskrit term *STHAVIRAVĀDA ("School of the Elders"), which is claimed to have been transmitted to Sri Lanka in the third century BCE. However, the term Sthaviravāda is not attested in any Indian source; attested forms (both very rare) include sthāvira or sthāvarīya ("followers of the elders"). In addition, the Tibetan and Sinographic renderings of the term both translate the Sanskrit term *STHAVIRANIKĀYA, suggesting again that Sthaviravāda or Theravāda was not the traditional designation of this school. By the eleventh century CE, what is today designated as the Theravāda became the dominant form of Buddhism in Sri Lanka, achieving a similar status in Burma in the same century, and in Cambodia, Thailand, and Laos by the thirteenth and fourteenth centuries. As a term of self-designation for a major branch of Buddhism, Theravāda does not come into common use until the early twentieth century, with ĀNANDA METTEYYA playing a key role. In the nineteenth century, the Buddhism of Sri Lanka and Southeast Asia was typically referred to in the West as "Southern Buddhism," in distinction to the "Northern Buddhism" of Tibet and East Asia. (See, e.g., EUGÈNE BURNOUF and TAKAKUSU JUNJIRo, whose treatments of Pāli materials described them as belonging to the "Southern tradition.") With increased interest in Sanskrit MAHĀYĀNA texts and the rise of Japanese scholarship on Buddhism, the term "Southern Buddhism" began in some circles to be replaced by the term HĪNAYĀNA ("lesser vehicle"), despite that term's pejorative connotations. Perhaps in an effort to forestall this usage, Pāli scholars, including THOMAS W. RHYS DAVIDS (who often referred to Pāli Buddhism as "original Buddhism"), began referring to what had been known as "Southern Buddhism" as Theravāda. The term has since come to be adopted widely throughout Sri Lanka and Southeast Asia. "Theravāda" had often been mistakenly regarded as a synonym of "hīnayāna," when the latter term is used to designate the many non-Mahāyāna schools of Indian Buddhism. In fact, to the extent that the Theravāda is a remnant of the Sthaviranikāya, it represents just one of the several independent traditions of what many scholars now call MAINSTREAM BUDDHIST SCHOOLS. In the 1950s, the WORLD FELLOWSHIP OF BUDDHISTS adopted a formal resolution replacing the pejorative term hīnayāna with the designation Theravāda in descriptions of the non-Mahāyāna tradition. This suggestion was reasonable as a referent for the present state of Buddhism, since the only mainstream Buddhist school that survives in the contemporary world is Theravāda, but it is not historically accurate. Despite the way in which scholars have portrayed the tradition, Theravāda is neither synonymous with early Buddhism, nor a more pristine form of the religion prior to the rise of the Mahāyāna. Such a claim suggests a state of sectarian statis or inertia that belies the diversity over time of doctrine and practice within what comes to be called the Theravāda tradition. In fact, the redaction of Pāli scriptures postdates in many cases the redaction of much of Mahāyāna literature. Even conceding this late coinage of the term Theravāda, it should still be acknowledged that many South and Southeast Asian Buddhists who self-identify as Theravāda do in fact regard the Pāli tipitaka (S. TRIPItAKA) as representing an earlier and more authentic presentation of the word of the Buddha (BUDDHAVACANA) than that found in other contemporary Buddhist traditions, in much that same way that many North and Northeast Asian Mahāyāna Buddhists hold that certain sutras that most scholars identify as being of later date are authentically the teachings of the historical Buddha. Although Theravāda soteriological theory includes a path for the bodhisatta (S. BODHISATTVA), the bodhisattva is a much rarer sanctified figure here than in the Mahāyāna; the more common ideal being in Theravāda is instead the ARHAT. The difference between the Buddha and the arhat is also less pronounced in the Theravāda than in the Mahāyāna schools; in the Theravāda, the Buddha and the arhat achieve the same type of NIRVĀnA, the chief difference between them being that the Buddha finds the path to nirvāna independently, while the arhat achieves his or her enlightenment by following the path set forth by the Buddha. (For other distinctive beliefs of the Theravāda tradition, see STHAVIRANIKĀYA.)
There was an enmity lasting for ages between the benevolent and the selfish portions of the fourth root-race, which continued with the Aryan adepts of the nascent fifth root-race and finally ended in the triumph of the positive; but nevertheless the karma of Atlantean black magic even yet blights our own fifth root-race, for the people of today were imbodied as the humans of Atlantean times. Descendants of fourth root-race humanity even now are among the inhabitants of the earth, together with rapidly dying out remnants of the third root-race, and also various mixtures of all these.
The satyrs of tradition represent historically an extinct race of quasi-animal men. The third root-race united themselves with animal beings, thus producing those creatures with which the late Lemurians and early Atlanteans again mated, this unnatural union producing the anthropoids; but the first miscegenation was between races to which the names human and animal did not imply so marked a distinction as they do now, and the union was fertile and not so unnatural as it would be today. The Nephilim (giants) of Genesis 6:4 were late second and third root-race human protoplasts, and vague recollections of the former existence of these mindless races brought about their identification by the early Hebrews with the satyrs. It seems likely that the apparition of nature spirits to country people would be connected by them with the tradition of satyrs; and actual beings of this kind, though extinct as a physical race, persist in astral form.
The “second advent,” referring to a second coming of Christ, was considered imminent by some early Christian sects, and is still expected by certain sects today. This echoes the archaic teaching concerning the advent of Maitreya-Buddha — the next great Buddha to appear in the long line of Buddha-succession — as well as the second coming of Elijah among the Jews, and the coming of the Kalki-avatara among the Hindus.
The seven sacred planets, or again the seven human principles, form a serpent, often collocated with the sun and moon as making a triad. One form of this spiraling conscious energy, when manifesting in man, is kundalini-sakti, the serpentine power, which in the ordinary person today lies relatively sleeping and performing merely automatic vital functions; but when aroused can either waft to sublime heights of vision and power or blast like a lightning-stroke.
The soul is the principle of all vital actions and, though these vital operations on the biological, sensory and intellectual levels are attributed to various "faculties", these faculties are not really distinct from the essence of the soul. In this life the human intellect cannot operate without the aid of images supplied by sense perception. An intellectual concept of a single individual thing may be formed directly and then a universal concept of the common nature of many sensible things within a class may be developed by the intellect through the process of abstraction. The will is the faculty of rational appetite, it is free in the ultimate choice of its object, which is called a "good." Suarez emphasizes the psychological and moral supremacy of the will. The Suarezian theory of knowledge is what would be called naive realism today.
The stature of the generality of the fourth root-race peoples was what would be gigantic to us today, which is one source of the universal tradition as to giants on the earth in far antiquity. Its earlier language was the monosyllabic type of the latter half of the third root-race, yet the characteristic speech during a large portion of its span was of the agglutinative type, inflected speech coming with the fifth root-race. The mode of reproduction was sexual, as it was in the latter half of the third root-race. After the fourth root-race had reached its zenith, certain unevolved tribes committed miscegenation with the most evolved of the then-existing simians, which were the descendants of a previous miscegenation of representatives of the third root-race with true monkey stocks. This second miscegenation produced a hybrid stock from which the anthropoid apes are descended.
The term occult has noble, but largely forgotten origins. It properly defines anything which is undisclosed, concealed, or not easily perceived. Early theologians, for example, spoke of “the occult judgment of God,” while “occult philosopher” was a designation for the pre-Renaissance scientist who sought the unseen causes regulating nature’s phenomena. In astronomy, the term is still used when one stellar body “occults” another by passing in front of it, temporarily hiding it from view. Writing a century ago, when the word had not acquired today’s mixed connotations, H.P. Blavatsky defined occultism as “altruism pure and simple” — the divine wisdom or hidden theosophy within all religions.
The use of the zero to secure position value in a scale of decimal nation came to us, through the Arabs, from India. Modern scholarship seeks among the records of antiquity for some date which it may assign as the origin of decimal notation; but the fact that other systems were in use does not prove that it was unknown, as it may have been kept secret; and indeed we have other systems, besides the decimal, in use of the earth today. In discussing the matter we must distinguish between the decimal notation with the zero, and a mere method of counting in groups of ten and using special signs for ten, a hundred, etc. Blavatsky points to the symbolical character of the upright stroke and the circle, as denoting the number ten and also the masculine and feminine principles; the inference being that the antiquity and universality of this symbol implies a knowledge of decimal notation.
The word deity, in the sense of beings which are more spiritual than the human being of today, may be applied to the divine rulers of human races before the times of the demigods and heroes; or more generally to an indefinite range of nonphysical beings, spiritual or ethereal in character, including among the latter the so-called “spirits of the elements.” See also GOD; GOD(S)
Third Eye Possessed by early humans and, up to the physicalization of the third root-race, it was the only seeing organ in most living species. At the beginning of that root-race, the organ which has developed into the eye was beneath a semitransparent covering or membrane, like some of the blind vertebrata today. In early humanity, the third eye was the organ of spiritual vision, as it was that of objective vision in the animals (SD 2:299), as indeed it still remains, and it appears as the pineal gland inside the skull of modern mankind. In the course of physical evolution, with corresponding loss of spiritual vision, the cyclopean eye was gradually replaced by the physical vision of the two front eyes. The original eye has since then continued to function — although unrecognized by the vast majority of people — as the organ of intuitive discernment. As this recession was not complete before the close of the fourth root-race, there were late subraces of Lemurians and of early Atlanteans who were still in some degree at least physically three-eyed (SD 2:302).
Thirteen Today, popularly considered unlucky, and a great number of superstitions have come to be associated with it; in the numerical scale of 12, 13 begins a new duodecad. In popular Occidental belief, 13 seems regarded as being one too many, 12 being a complete number; and reference is made in Christian story to the 13 present at the “Last Supper,” one being the alleged traitor Judas. However, there is no ancient basis for this negative view.
This descent of the ray tip into, and selection of, suitable earth of matter, has been the basis of all the various methods of procreation. The process began in the huge ovoid form of the ethereal first root-race by simple division of this human cell, as the embryo today repeats in beginning its rapid review of racial records. “One infinitesimal cell, out of millions of others at work in the formation of an organism, determining alone and unaided, by means of constant segmentation and multiplication, the correct image of the future man (or animal) in its physical, mental, and psychic characteristics. . . . those germinal cells do not have their genesis at all in the body of the individual, but proceed directly from the ancestral germinal cell passed from father to son through long generations” (SD 1:223n). See also HEREDITY; PROCREATION; REPRODUCTION
Though Siva is often called Maha-kala (great time) which, while being the great formative factor in manvantara is also the great dissolving power, to the Hindu mind destruction implies reproduction; so Siva is also called Sankara (the auspicious), for he is the reproductive power which is perpetually restoring that which has been dissolved, and hence is also called Mahadeva (the great god). Under this character of restorer he was often represented by the symbol of the linga or phallus: “the Lingham and Yoni of Siva-worship stand too high philosophically, its modern degeneration notwithstanding, to be called a simple phallic worship” (SD 2:588). It is under the form of the linga, either alone or combined with the yoni (female organ, the representative of his sakti or female energy), that Siva is so often worshiped today in India.
Thus the question whether the mystical drink was an actual drink, or merely a mystical one, cannot be answered by a simple yes or no. Originally it was entirely mystical, later it remained as mystical as ever, but the body with its grossness, and the astral influences with their terrible power over the men and women of the time, were temporarily reduced to quiescence by a preparation known to initiates to have the power of bringing about the condition required, without any permanent or even long after-effect, very much as a sedative will be given by a physician today. It is of course true that if this drink, however relatively innocent in a single instance, were to be constantly repeated, it would have developed into a drug habit.
Thus was formed the Great Brotherhood or Great White Lodge, which has remained on earth to this day in its secret retreat, known in Hindu legends as Sambhala. From time to time messengers are sent forth from this Brotherhood into the world, and these emissaries impart the holy doctrine of which they are the carriers to those who prove themselves ready, fit, and worthy to receive it. Such centers of esoteric training and communication have always been called the Mysteries, or Mystery schools; and the emissaries establish new centers or Mystery schools when and where it is found proper to do so. Every race and nation has had its teachers and their esoteric centers; the one fundamental doctrine of the heart was taught alike in them all, albeit after different manners, in different languages, and by different approaches, according to the psychological readiness and the needs of the people to whom these emissaries came. In later times, when these Mystery schools had to a greater or less degree lost the original impress and inspiration of the first communication, they were called sacerdotal colleges, or even temple-colleges or in ancient Greece the Mysteries. Such esoteric centers, where the original and archaic doctrine is taught, exist even today.
Tiantai zong. (J. Tendaishu; K. Ch'ont'ae chong 天台宗). In Chinese, "Terrace of Heaven School"; one of the main schools of East Asian Buddhism; also sometimes called the "Lotus school" (C. Lianhua zong), because of its emphasis on the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). "Terrace of Heaven" is a toponym for the school's headquarters on Mt. Tiantai in present-day Zhejiang province on China's eastern seaboard. Although the school retrospectively traces its origins back to Huiwen (fl. 550-577) and NANYUE HUISI (515-577), whom the school honors as its first and second patriarchs, respectively, the de facto founder was TIANTAI ZHIYI (538-597), who created the comprehensive system of Buddhist teachings and practices that we now call Tiantai. Zhiyi advocated the three truths or judgments (SANDI): (1) the truth of emptiness (kongdi), viz., all things are devoid of inherent existence and are empty in their essential nature; (2) the truth of being provisionally real (jiadi), viz., all things are products of a causal process that gives them a derived reality; and (3) the truth of the mean (zhongdi), viz., all things, in their absolute reality, are neither real nor unreal, but simply thus. Zhiyi described reality in terms of YINIAN SANQIAN (a single thought contains the TRICHILIOCOSM [TRISĀHASRAMAHĀSĀHASRALOKADHĀTU]), which posits that any given thought-moment perfectly encompasses the entirety of reality; at the same time, every phenomenon includes all other phenomena (XINGJU SHUO), viz., both the good and evil aspects of the ten constituents (DHĀTU) or the five sense organs (INDRIYA) and their respective objects and the three realms of existence (TRAIDHĀTUKA) are all contained in the original nature of all sentient beings. Based on this perspective on reality, Zhiyi made unique claims about the buddha-nature (FOXING) and contemplation (GUAN): he argued that not only buddhas but even sentient beings in such baleful existences as animals, hungry ghosts, and hell denizens, possess the capacity to achieve buddhahood; by the same token, buddhas also inherently possess all aspects of the unenlightened three realms of existence. The objects of contemplation, therefore, should be the myriad of phenomena, which are the source of defilement, not an underlying pure mind. Zhiyi's grand synthesis of Buddhist thought and practice is built around a graduated system of calmness and insight (jianzi ZHIGUAN; cf. sAMATHA and VIPAsYANĀ), which organized the plethora of Buddhist meditative techniques into a broad, overarching soteriological system. To Zhiyi is also attributed the Tiantai system of doctrinal classification (panjiao; see JIAOXIANG PANSHI) called WUSHI BAJIAO (five periods and eight teachings), which the Koryo Korean monk CH'EGWAN (d. 970) later elaborated in its definitive form in his CH'oNT'AE SAGYO ŬI (C. Tiantai sijiao yi). This system classifies all Buddhist teachings according to the five chronological periods, four types of content, and four modes of conversion. Zhiyi was succeeded by Guanding (561-632), who compiled his teacher's works, especially his three masterpieces, the FAHUA XUANYI, the FAHUA WENJU, and the MOHE ZHIGUAN. The Tiantai school declined during the Tang dynasty, overshadowed by the newer HUAYAN and CHAN schools. The ninth patriarch JINGXI ZHANRAN (711-782) was instrumental in rejuvenating the school; he asserted the superiority of the Tiantai school over the rival Huayan school by adapting Huayan concepts and terminologies into the tradition. Koryo monks such as Ch'egwan and Ŭit'ong (927-988) played major roles in the restoration of the school by helping to repatriate lost Tiantai texts back to China. During the Northern Song period, Wu'en (912-988), Yuanqing (d. 997), Zhiyuan (976-1022), and their disciples, who were later pejoratively called the SHANWAI (Off-Mountain) faction by their opponents, led the resurgence of the tradition by incorporating Huayan concepts in the school's thought and practice: they argued that since the true mind, which is pure in its essence, produces all phenomena in accord with conditions, practitioners should contemplate the true mind, rather than all phenomena. Believing this idea to be a threat to the tradition, SIMING ZHILI (960-1028) and his disciples, who called themselves SHANJIA (On-Mountain), criticized such a concept of pure mind as involving a principle of separateness, since it includes only the pure and excludes the impure, and led a campaign to expunge the Huayan elements that they felt were displacing authentic Tiantai doctrine. Although Renyue (992-1064) and Congyi (1042-1091), who were later branded as the "Later Off-Mountain Faction," criticized Zhili and accepted some of the Shanwai arguments, the Shanjia faction eventually prevailed and legitimized Zhili's positions. The orthodoxy of Zhili's position is demonstrated in the FOZU TONGJI ("Comprehensive History of the Buddhas and Patriarchs"), where the compiler Zhipan (1220-1275), himself a Tiantai monk, lists Zhili as the last patriarch in the dharma transmission going back to the Buddha. Tiantai theories and practices were extremely influential in the development of the thought and practice of the Chan and PURE LAND schools; this influence is especially noticeable in the white-lotus retreat societies (JIESHE; see also BAILIAN SHE) organized during the Song dynasty by such Tiantai monks as Zhili and Zunshi (964-1032) and in Koryo Korea (see infra). After the Song dynasty, the school declined again, and never recovered its previous popularity. ¶ Tiantai teachings and practices were transmitted to Korea during the Three Kingdoms period through such Korean monks as Hyon'gwang (fl. sixth century) and Yon'gwang (fl. sixth century), both of whom traveled to China and studied under Chinese Tiantai teachers. It was not until several centuries later, however, that a Korean analogue of the Chinese Tiantai school was established as an independent Buddhist school. The foundation of the Korean CH'oNT'AE CHONG is traditionally assumed to have occurred in 1097 through the efforts of the Koryo monk ŬICH'oN (1055-1101). Ŭich'on was originally a Hwaom monk, but he sought to use the Ch'ont'ae tradition in order to reconcile the age-old tension in Korean Buddhism between KYO (Doctrine) and SoN (Meditation). In the early thirteenth century, the Ch'ont'ae monk WoNMYO YOSE (1163-1245) organized the white lotus society (PAENGNYoN KYoLSA), which gained great popularity especially among the common people; following Yose, the school was led by Ch'on'in (1205-1248) and CH'oNCH'AEK (b. 1206). Although the Ch'ont'ae monk Chogu (d. 1395) was appointed as a state preceptor (K. kuksa; C. GUOSHI) in the early Choson period, the Ch'ont'ae school declined and eventually died out later in the Choson dynasty. The contemporary Ch'ont'ae chong is a modern Korean order established in 1966 that has no direct relationship to the school founded by Ŭich'on. ¶ In Japan, SAICHo (767-822) is credited with founding the Japanese TENDAISHu, which blends Tiantai and tantric Buddhist elements. After Saicho, such Tendai monks as ENNIN (793-864), ENCHIN (814-891), and ANNEN (b. 841) systematized Tendai doctrines and developed its unique forms, which are often called TAIMITSU (Tendai esoteric teachings). Since the early ninth century, when the court granted the Tendai school official recognition as an independent sect, Tendai became one of the major Buddhist schools in Japan and enjoyed royal and aristocratic patronage for several centuries. The Tendai school's headquarters on HIEIZAN became an important Japanese center of Buddhist learning: the founders of the so-called new Buddhist schools of the Kamakura era, such as HoNEN (1133-1212), SHINRAN (1173-1263), NICHIREN (1222-1282), and DoGEN KIGEN (1200-1253), all first studied on Mt. Hiei as Tendai monks. Although the Tendai school has lost popularity and patrons to the ZENSHu, PURE LAND, and NICHIRENSHu schools, it remains still today an active force on the Japanese Buddhist landscape.
Tim Berners-Lee "person" (Sir -) The man who invented the {web} while working at the {Center for European Particle Research} (CERN). He is Director of the {World Wide Web Consortium}. Tim Berners-Lee graduated from the Queen's College at Oxford University, England, 1976. Whilst there he built his first computer with a soldering iron, {TTL} gates, an {M6800} processor and an old television. He then went on to work for {Plessey Telecommunications}, and D.G. Nash Ltd (where he wrote software for intelligent printers and a {multi-tasking} {operating system}), before joining CERN, where he designed a program called 'Enquire', which was never published, but formed the conceptual basis for today's {web}. In 1984, he took up a fellowship at CERN, and in 1989, he wrote the first {web server}, "{httpd}", and the first client, "WorldWideWeb" a {hypertext} browser/editor which ran under {NEXTSTEP}. The program "WorldWideWeb" was first made available within CERN in December, and on the {Internet} as a whole in the summer of 1991. In 1994, Tim joined the {Laboratory for Computer Science} (LCS) at the {Massachusetts Institute of Technology} (MIT). In 1999, he became the first holder of the {3Com} Founders chair. He is also the author of "Weaving the Web", on the past present and future of the Web. In 2001, Tim was made a fellow of The Royal Society. Tim is married to Nancy Carlson. They have two children, born 1991 and 1994. {(http://w3.org/People/Berners-Lee/Longer.html)}. (2001-06-17)
Tim Berners-Lee ::: (person) The man who invented the World-Wide Web while working at the Center for European Particle Research (CERN). Now Director of the World-Wide Web Consortium.Tim Berners-Lee graduated from the Queen's College at Oxford University, England, 1976. Whilst there he built his first computer with a soldering iron, TTL gates, an M6800 processor and an old television.He then went on to work for Plessey Telecommunications, and D.G. Nash Ltd (where he wrote software for intelligent printers and a multi-tasking operating which was never published, but formed the conceptual basis for today's World-Wide Web.In 1984, he took up a fellowship at CERN, and in 1989, he wrote the first World-Wide Web server, httpd, and the first client, WorldWideWeb a hypertext made available within CERN in December, and on the Internet as a whole in the summer of 1991.In 1994, Tim joined the Laboratory for Computer Science (LCS) at the Massachusetts Institute of Technology (MIT). In 1999, he became the first holder of the 3Com Founders chair. He is also the author of Weaving the Web, on the past present and future of the Web.In 2001, Tim was made a fellow of The Royal Society.Tim is married to Nancy Carlson. They have two children, born 1991 and 1994. .(2001-06-17)
Time value of money – This relates to the concept that one $ a person has today is worth more than a $ that a person has tomorrow. It is based on the idea that a dollar can earn interest by putting it into a savings account or placing it in an alternative investment.
Todaiji. (東大寺). In Japanese, "Great Monastery of the East"; a major monastery in the ancient Japanese capital of Nara affiliated with the Kegon (HUAYAN) school of Buddhism, listed as a UNESCO World Heritage site. The monastery was founded by the Hossoshu (FAXIANG ZONG) monk GYoGI (668-749). The monastery is renowned for its colossal buddha image of VAIROCANA (J. Birushana nyorai), which is commonly known as the NARA DAIBUTSU; at forty-eight feet (fifteen meters) high, this image is the largest extant gilt-bronze image in the world and the Daibutsuden where the image is enshrined is the world's largest wooden building. The Indian monk BODHISENA (J. Bodaisenna) (704-760), who traveled to Japan in 736 at the invitation of Emperor Shomu (r. 724-749), performed the "opening the eyes" (KAIYAN; NETRAPRATIstHĀPANA) ceremony for the 752 dedication of the great buddha image. Todaiji was founded on the site of Konshusenji by order of Emperor Shomu and became the headquarters of a network of provincial monasteries and convents in the Yamato region. The first abbot, Ryoben (689-773), is commemorated in the kaisando (founder's hall; see KAISHAN). Other halls include the inner sanctuary of the hokkedo (lotus hall), which was probably once Konshusenji's main hall. The hall enshrines the Fukukensaku Kannon, a dry lacquer statue of the BODHISATTVA AVALOKITEsVARA, which dates from 746. The monastery was renamed Konkomyoji in 741 and, in 747 when major construction began on the large compound, it finally became known as Todaiji, the name it retains today. The Todaiji complex was completed in 798; monastery records state that 50,000 carpenters, 370,000 metal workers, and 2.18 million laborers worked on the compound, its buildings, and their furnishings, almost bankrupting the country. Entering the monastery through the Great Gate to the South (Nandaimon), itself a Japanese national treasure, a visitor would have passed through two seven-storied, 328-foot high pagodas to the east and west (both subsequently destroyed by earthquakes), before passing through the Inner Gate to the Daibutsuden. North of the Daibutsuden, which is flanked by a belfry and a SuTRA repository, is the kodo (lecture hall), which is surrounded on three sides by the monk's quarters. An ordination hall displays exceptional clay-modeled shitenno (four heavenly kings; see LOKAPĀLA) dating from the Tenpyo Era (729-749). Of the eighth-century buildings, only the tegaimon (the western gate) and the Hokkedo's inner sanctuary have survived. After a conflagration in 1180, then-abbot Chogen (1121-1206) spearheaded a major reconstruction in a style he had seen in Southern Song-dynasty China. This style is exemplified by the south gate, which is protected by two humane-kings statues, both twenty-eight feet in height, carved in 1203. The Tokugawa Shogunate sponsored a second reconstruction after another fire in 1567 and the current Daibutsuden dates from about 1709. The Shosoin repository at the monastery, itself a Japanese national treasure (kokuho), contains over nine thousand precious ornamental and fine-art objects that date from the monastery's founding in the eighth century, including scores of objects imported into Japan via the SILK ROAD from all over Asia, including cut-glass bowls and silk brocade from Persia, Byzantine cups, Egyptians chests, and Indian harps, as well as Chinese Tang and Korean Silla musical instruments, etc. Every spring, the two-week long Omizutori (water-drawing) festival is conducted at Todaiji, which is thought to cure physical ailments and cleanse moral transgressions.
Toshodaiji. (唐招提寺). In Japanese, "Monastery for a Tang Wanderer"; located in the ancient Japanese capital of Nara and the head monastery of the VINAYA school (J. Risshu). Toshodaiji was originally a residence for Prince Niitabe, who donated it to the Tang-Chinese monk GANJIN (C. Jianzhen; 688-763), the founder of the vinaya school (RISSHu) in Japan. Ganjin came to Japan in 759 at the invitation of two Japanese monks who had studied with him in China at his home monastery of Damingsi (J. Daimyoji) in present-day Yangzhou. Ganjin tried to reach Japan five times before finally succeeding; then sixty-six and blind, he established an ordination platform at ToDAIJI before moving to Toshodaiji, where he passed away in 763. The monastery's name thus refers to Ganjin, a "wandering monk from Tang." The kondo, the golden hall that is the monastery's main shrine, was erected after Ganjin's death and finished around 781, followed three decades later by the monastery's five-story pagoda, which was finished in 810. The kondo is one of the few Nara-period temple structures that has survived and is one of the reasons why the monastery is so prized. It was built in the Yosemune style, with a colonnade with eight pillars, and enshrines three main images: the cosmic buddha VAIROCANA at the center, flanked by BHAIsAJYAGURU, and a thousand-armed AVALOKITEsVARA (see SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA), only 953 of which remain today, with images of BRAHMĀ and INDRA at the sides and statues of the four heavenly king protectors of Buddhism standing in each corner. The kodo, or lecture hall, was moved to the monastery from Heijo Palace and is the only extant structure that captures the style of a Tenpyo palace; it houses a statue of the bodhisattva MAITREYA. A kyozo, or SuTRA repository, holds the old library. The monastery also includes a treasure repository, a bell tower, and an ordination platform in the lotus pond. In 763, as Ganjin's death neared, he had a memorial statue of himself made and installed in his quarters at Toshodaiji. This dry-lacquer statue of a meditating Ganjin is enshrined today in the mieido (image hall), but is brought out for display only on his memorial days of June 5-7 each year; it is the oldest example in Japan of such a memorial statue. Toshodaiji was designated a UNESCO World Heritage Site in 1998.
Truth: See also Semiotic 2. Truth: A characteristic of some propositional meanings, namely those which are true. Truth (or falsity) as predicated of "ideas" is today normally restricted to those which are propositional in nature, concepts being spoken of as being exemplified or not rather than as being true or false. Truth is predicable indirectly of sentences or symbols which express true meanings. (See Truth, semantical.)
twirling baton ::: (graphics) The overstrike sequence -/|\-/|\- which produces an animated twirling baton. If you output it with a single backspace between characters, the baton spins from left to right. If you output BS SP BS BS between characters, the batton spins from right to left.The twirling baton was a popular component of animated signature files on the pioneering PLATO educational time-sharing system. The archie Internet service is perhaps the best-known baton program today; it uses the twirling baton as an idler indicating that the program is working on a query.[Jargon File] (1995-02-23)
twirling baton "graphics" The overstrike sequence -/|\-/|\- which produces an animated twirling baton. If you output it with a single {backspace} between characters, the baton spins in place. If you output the sequence BS SP between characters, the baton spins from left to right. If you output BS SP BS BS between characters, the batton spins from right to left. The twirling baton was a popular component of animated signature files on the pioneering {PLATO} educational {time-sharing} system. The "{archie}" {Internet} service is perhaps the best-known baton program today; it uses the twirling baton as an idler indicating that the program is working on a query. [{Jargon File}] (1995-02-23)
TYMCOM-X "operating system" {Tymshare}'s {operating system} which ran for many years on Tymshare's {PDP-10s}. It was a descendent of {TOPS-10} but had many of the important features of {TOPS-20} such as real {paging} and controllable/spawnable processes. TYMCOM-X, one of the best kept secrets in the PDP-10 folklore, was written by Bill Weiher, Vance Socci "vsocci@vcctech.com", Allen Ginzburg, Karen Kolling, Art Atkinson, Gary Morgenthaler (founder of the company that produced {IDRIS}), Todd Corenson and Murray Bowles. Some copies still run today. Most {TYMNET} development was done under TYMCOM-X and Tymshare sold a TYMCOM-X system to {TRW} to use in their credit reporting network, which was based on a purchased copy of TYMNET circa 1979. [E-mail from Vance Socci 1994-05-20]. (1995-11-09)
Ŭisang. (C. Yixiang; J. Gisho 義湘/相) (625-702). Influential Korean monk during the Silla dynasty, who was a leader in the Chinese HUAYAN ZONG and founder of the HWAoM tradition in Korea. After ordaining at Hwangboksa in 644, Ŭisang left for China in 650 with his friend and colleague WoNHYO (617-686) via the overland route, but was arrested by Koguryo border guards and forced to return to Silla. In 661, Ŭisang was able to reach China by sea and studied at Zhixiangsi on ZHONGNANSHAN under the guidance of ZHIYAN (602-668), the second patriarch in the Chinese Huayan school. In China, Ŭisang was a close colleague of FAZANG (643-712), a fellow student of Zhiyan's, who was eighteen years his junior; he is also said to have had associations with DAOXUAN (596-667), the founder of the NANSHAN LÜ ZONG, a major Chinese school of Buddhist discipline (VINAYA). According to some accounts, Ŭisang took over the leadership of Zhiyan's community after his master's death, but eventually returned to Korea in 671 to warn the Silla king Munmu (r. 661-681) of an impending Chinese invasion of Silla by the Tang emperor Gaozong (628-683). In gratitude, the Silla king provided munificent support for Ŭisang's Hwaom school and installed the master at the new monastery of PUSoKSA near T'aebaeksan, where Ŭisang is said to have attracted more than three thousand students. Ŭisang is also presumed to have established a network of Hwaom monasteries around the peninsula, which included Mirisa, HWAoMSA, and HAEINSA. Thanks to royal support, by the time of Ŭisang's death, the Hwaom school had emerged as the predominant scholastic tradition in Korean Buddhism. ¶ Even after his return to Korea, Ŭisang continued to exchange letters and to work with his Chinese colleague FAZANG. In 692, Fazang sent Ŭisang a copy of his HUAYAN JING TANXUAN JI, asking for his comments; this correspondence is still extant today. The most influential of Ŭisang's writings is the HWAoM ILSŬNG PoPKYE TO ("Diagram of the DHARMADHĀTU according to the One Vehicle of Hwaom"), which summarizes the gist of the Huayan school's interpretation of the AVATAMSAKASuTRA. His only other extant work is the Paekhwa toryang parwon mun ("Vow Made at the White Lotus Enlightenment Site"), a short paean to the bodhisattva AVALOKITEsVARA (K. Kwanŭm); works attributed to Ŭisang that are no longer extant, most of which addressed aspects of Hwaom thought, include Simmun kanpop kwan, Ip popkye p'um ch'ogi, and Ilsŭng parwon mun, as well as a commentary to the AMITĀBHASuTRA (So Amit'a ŭigi).
Unitarianism: The mme for the theological view which emphasises the oneness of God in opposition to the Triitarian formula (q.v.). Although the term is modern, the idea underlying Unitarianism is old. In Christian theology any expression of the status of Jesus as being less than a metaphysical part of Deity is of the spirit of Unitarianism (e.g., Dynamistic Monarchianists, Adoptionists, Socinians, and many others). Unitarians hold only the highest regard for Jesus but refuse to bind that regard to a Trinitarian metaphysics. In general, their views of the religious life have been prophetic of liberal thought. Today there are numbers of liberal Christian ministers who are Unitarian in thought but not in name. The British and Foreign Unitarian Association dates formally to 1825. Manchester College, Oxford, was claimed Unitarian. Leading theologians were Joseph Priestly (1733-1804), James Martineau (1805-1900), James Drummond and J. E. Carpenter. American Unitarianism wis given expression in King's Chapel, Boston (1785), in a number of associations, in Meaddville Theological School (1844) and Harvard Divinity School (the chief seat of the movement prior to 1878). Channing (1780-1842) and Theodore Parker (1810-1860) directed the movement into wider liberal channels. -- V.F.
University of Arizona "body, education" The University was founded in 1885 as a Land Grant institution with a three-fold mission of teaching, research and public service. Today, the University is one of the top 20 research universities in the nation, with a student enrollment of more than 35,000, a faculty and staff of 12,500, and a 345-acre campus. {(http://arizona.edu/)}. Address: Tucson, Arizona, USA.
Upanishad(Sanskrit) ::: A compound, composed of upa "according to," "together with," ni "down," and the verbal rootsad, "to sit," which becomes shad by Sanskrit grammar when preceded by the particle ni: the entirecompound thus signifying "following upon or according to the teachings which were received when wewere sitting down." The figure here is that of pupils sitting in the Oriental style at the feet of the teacher,who taught them the secret wisdom or rahasya, in private and in forms and manners of expression thatlater were written and promulgated according to those teachings and after that style.The Upanishads are examples of literary works in which the rahasya -- a Sanskrit word meaning"esoteric doctrine" or "mystery" -- is imbodied. The Upanishads belong to the Vedic cycle and areregarded by orthodox Brahmans as a portion of the sruti or "revelation." It was from these wonderfulquasi-esoteric and very mystical works that was later developed the highly philosophical and profoundsystem called the Vedanta. The Upanishads are usually reckoned today as one hundred and fifty innumber, though probably only a score are now complete without evident marks of literary change oradulteration in the way of excision or interpolation.The topics treated of in the Upanishads are highly transcendental, recondite, and abstruse, and in orderproperly to understand the Upanishadic teaching one should have constantly in mind the master-keys thattheosophy puts into the hand of the student. The origin of the universe, the nature of the divinities, therelations between soul and ego, the connections of spiritual and material beings, the liberation of theevolving entity from the chains of maya, and kosmological questions, are all dealt with, mostly in asuccinct and cryptic form. The Upanishads, finally, may be called the exoteric theosophical works ofHindustan, but contain a vast amount of genuine esoteric information.
Uruvilvā. (P. Uruvelā; T. Lteng rgyas; C. Youloupinluo; J. Urubinra; K. Urubinna 優樓頻螺). In Sanskrit, said to mean "Great Bank of Sand," the name of an area, encompassing several villages, on the banks of the NAIRANJANĀ River in MAGADHA (today in the Indian state of Bihar), and the site of several important events in the life of the Buddha. It was in Uruvilvā that the BODHISATTVA practiced austerities for six years together with the group of five ascetics (PANCAVARGIKA). It was also there that he renounced the practice of asceticism, as a result of which he was repudiated by his five companions, who left him in Uruvilvā and departed for ṚsIPATANA. The bodhisattva then proceeded to the BODHI TREE, where he achieved enlightenment. In the forty-nine days after his enlightenment, the Buddha sat under various trees in Uruvilvā, where shrines were eventually established. It was also at Uruvilvā that BRAHMĀ SAHAMPATĪ appeared before the Buddha and implored him to teach the dharma. After turning the wheel of the dharma (DHARMACAKRAPRAVARTANA) for the group of five in Ṛsipatana, the Buddha returned to Uruvilvā, where he converted thirty young men, as well as the "Kāsyapa brothers," led by URUVILVĀ-KĀsYAPA and their followers.
Vatsā. [alt. VaMsā] (P. VaMsa; T. Gnas ma; C. Bacuo [guo]; J. Bassa[koku]; K. Palch'a [kuk] 跋蹉[國]). One of the sixteen great states (MAHĀJANAPADA) in ancient India, and one of three powerful kingdoms of the Gangā (Ganges) river valley at the time of Buddha, together with MAGADHA and KOsALA. Vatsā was located south of the Gangā River, in what is today the Indian state of Uttar Pradesh, and had its capital at Kausāmbī. During the time of the Buddha, Udayāna was king of Vatsā and a follower of the Buddha. See also UDĀYANA BUDDHA.
Vedanta(Sanskrit) ::: From the Upanishads and from other parts of the wonderful cycle of Vedic literature, theancient sages of India produced what is called today the Vedanta -- a compound word meaning "the end(or completion) of the Veda" -- that is to say, instruction in the final and most perfect exposition of themeaning of the Vedic tenets.The Vedanta is the highest form that the Brahmanical teachings have taken, and under the name of theUttara-Mimamsa attributed to Vyasa, the compiler of the Vedas, the Vedanta is perhaps the noblest ofthe six Indian schools of philosophy. The Avatara Sankaracharya has been the main popularizer of theVedantic system of philosophical thought, and the type of Vedantic doctrine taught by him is what istechnically called the Advaita-Vedanta or nondualistic.The Vedanta may briefly be described as a system of mystical philosophy derived from the efforts ofsages through many generations to interpret the sacred or esoteric meaning of the Upanishads. In itsAdvaita form the Vedanta is in many, if not all, respects exceedingly close to, if not identical with, someof the mystical forms of Buddhism in central Asia. The Hindus call the Vedanta Brahma-jnana.
Vedic Religion: Or the Religion of the Vedas (q.v.). It is thoroughly cosmological, inspirational and ritualistic, priest and sacrifice playing an important role. It started with belief in different gods, such as Indra, Agni, Surya, Vishnu, Ushas, the Maruts, usually interpreted as symbolizing the forces of nature, but with the development of Hinduism it deteriorated into a worship of thousands of gods corresponding to the diversification of function and status in the complex social organism. Accompanying there was a pronounced tendency toward magic even in Vedic times, while the more elevated thoughts which have found expression in magnificent praises of the one or the other deity finally became crystallized in the philosophic thought of the Upanishads (q.v.). There is a distinct break, however, between Vedic culture with its free and autochthonous religious consciousness and the rigidly caste and custom controlled religion as we know it in India today, as also the religion of bhakti (q.v.). -- K.F.L.
Vihara (Sanskrit) Vihāra [from vi-hṛ to spend or pass time, roam, wander through] A Buddhist or Jain monastery or temple; originally a hall where the monks met or walked about, afterwards used as temples. Today those viharas are in towns and cities, but in earlier times they were generally rock-temples or caves found only in unfrequented jungles, on mountaintops, and in the most deserted places.
vipassanā. In Pāli, "insight" (see also S. VIPAsYANĀ). Insight is defined as the direct intuition of the three marks (P. tilakkhana; S. TRILAKsAnA) of existence that characterize all phenomena: P. aniccā (S. ANITYATĀ) or impermanence, dukkha (S. DUḤKHA) or suffering, and anatta (S. ANĀTMAN) or nonself. Insight associated with the attainment of any of the eight noble paths and fruits (P. ariyamaggaphala; S. ĀRYAMĀRGAPHALA) or associated with the attainment of cessation (NIRODHASAMĀPATTI) is classified as supramundane (P. lokuttara; S. LOKOTTARA); that which is not associated with the noble paths and fruits is classified as mundane (P. lokiya; S. LAUKIKA). The classical commentarial paradigm pairs vipassanā with samatha (S. sAMATHA), or tranquillity, these two together being described as the two wings of Buddhist meditative cultivation (BHĀVANĀ). Vipassanā, when fully developed, leads to enlightenment (BODHI) and nibbāna (S. NIRVĀnA); samatha when fully developed leads to the attainment of JHĀNA (S. DHYĀNA), or meditative absorption, and the attainment of certain supranormal powers (P. abhiNNā; S. ABHIJNĀ). While the formal training in vipassanā meditation does not require the prior attainment of either jhāna or abhiNNā, the mind must nevertheless have achieved a modicum of pacification through "threshold concentration" (UPACĀRASAMĀDHI) as a prerequisite for successful vipassanā practice. The VISUDDHIMAGGA lists eighteen main types of vipassanāNāna (S. vipasyanājNāna), or insight knowledge, of (1) impermanence (aniccānupassanā), (2) suffering (dukkhānupassanā), (3) nonself (anattānupnupassanā), (4) aversion (nibbidānupassanā), (5) dispassion (virāgānupassanā), (6) extinction (nirodhānupassanā), (7) abandoning (patinissaggānupassanāā), (8) waning (khayānupassanā), (9) disappearing (vayānupassanā), (10) change (viparināmānupassanā), (11) signlessness (animittānupassanā), (12) wishlessness (apanihitānupassanā), (13) emptiness (suNNatānupassanā), (14) higher wisdom regarding phenomena (adhipaNNādhammavipassanā), (15) knowledge and vision that accords with reality (YATHĀBHuTAJNĀNADARsANA), (16) contemplation of danger (ādīnavānupassanā), (17) contemplation involving reflection (patisankhānupassanā), and (18) turning away (vivattanānupassanā). While the terms samatha and vipassanā do appear in sutta discussions of meditative training-although far more often in the later KHUDDAKANIKĀYA sections of the canon-they figure most prominently in the ABHIDHAMMA and the later commentarial literature. The systems of vipassanā training taught today are modern constructs that do not antedate late-nineteenth century Burma (see LEDI SAYADAW; MAHASI SAYADAW); they are, however, derived from, or at least inspired by, commentarial or scriptural precedents. Two of the most successful vipassanā organizations outside Asia are the Insight Meditation Society and the loosely knit group of centers teaching S. N. Goenka's vipassana meditation; the former originates with AJAHN CHAH BODHINĀnA (1917-1992) of the Thai forest tradition and the latter with the Burmese teacher U BA KHIN (1899-1971). See also YATHĀBHuTAJNĀNADARsANA.
von Neumann architecture "architecture, computability" A computer {architecture} conceived by mathematician {John von Neumann}, which forms the core of nearly every computer system in use today (regardless of size). In contrast to a {Turing machine}, a von Neumann machine has a {random-access memory} (RAM) which means that each successive operation can read or write any memory location, independent of the location accessed by the previous operation. A von Neumann machine also has a {central processing unit} (CPU) with one or more {registers} that hold data that are being operated on. The CPU has a set of built-in operations (its {instruction set}) that is far richer than with the Turing machine, e.g. adding two {binary} {integers}, or branching to another part of a program if the binary integer in some register is equal to zero ({conditional branch}). The CPU can interpret the contents of memory either as instructions or as data according to the {fetch-execute cycle}. Von Neumann considered {parallel computers} but recognized the problems of construction and hence settled for a sequential system. For this reason, parallel computers are sometimes referred to as non-von Neumann architectures. A von Neumann machine can compute the same class of functions as a universal {Turing machine}. [Reference? Was von Neumann's design, unlike Turing's, originally intended for physical implementation?] {(http://salem.mass.edu/~tevans/VonNeuma.htm)}. (2003-05-16)
Wat Arun. In Thai, "Monastery of the Dawn," deriving from the Sanskrit and Pāli Aruna, the personification of dawn; located in Bangkok on the west bank of the Chao Phraya River. After defeating the Burmese in 1767, King Taksin (Boromrāja IV) is said to have arrived at the Wat Makok ("Olive Monastery") at dawn and renamed it Wat Jaeng ("Bright Monastery"). King RĀMA IV bestowed on the monastery its present name. The monastery is best known today for its tall prang, or Khmer-style tower, which was constructed during the reigns of kings Rāma II and Rāma III. The central tower is 250 feet tall and symbolizes Mount SUMERU. The temple was briefly the seat of the Emerald Buddha (see PHRA KAEW MORAKOT) before the image was moved to WAT PHRA KAEW in 1784.
Watcom International ::: (company) A provider of application development tools and IBM PC-based SQL database servers.Founded in 1974, Watcom initially focused on scientific and engineering markets establishing itself as a supplier of programming and information tools worldwide, serving customers in 60 countries with highly regarded products such as WATFOR-77 for mainframes, minicomputers and PCs.Since the introduction of Watcom C in 1988, the company has emerged as an industry leader in optimising compilers for 16 and 32-bit Intel-based IBM PCs.Moving into the client/server market in 1992, Watcom introduced Watcom SQL, including SQL database servers for multi-user networks and single-user Series. In June, 1993, Watcom launched VX*REXX, an integrated visual development environment for OS/2.In February 1994, Watcom became a wholly-owned subsidiary of Powersoft Corporation which merged with Sybase Inc. on 13 February 1995. Today the company addresses a broad range of application developers, including corporate MIS professionals, system integrators, VARs and independent software vendors.Watcom has strategic relationships with IBM, Lotus, Microsoft, Intel and Novell. Based on its academic roots, Watcom maintains a research relationship with the nearby University of Waterloo.Watcom's products include the Watcom SQL databases, Watcom C/C++, and Watcom VX*REXX 2.1.Ian McPhee is President and Chief Executive Officer, David Boswell is Vice President of Sales and Marketing, Craig Dynes is Vice President of Finance and David Yach is Vice President of Development.Headquarters: Waterloo, Ontario, Canada. (1995-04-18)
Watcom International "company" A provider of application development tools and {IBM PC}-based {SQL} {database} {servers}. Founded in 1974, Watcom initially focused on scientific and engineering markets establishing itself as a supplier of programming and information tools worldwide, serving customers in 60 countries with highly regarded products such as {WATFOR}-77 for {mainframes}, {minicomputers} and {PCs}. Since the introduction of {Watcom C} in 1988, the company has emerged as an industry leader in optimising compilers for 16 and 32-bit {Intel-based} {IBM PCs}. Moving into the {client/server} market in 1992, Watcom introduced {Watcom SQL}, including {SQL} {database} {servers} for multi-user networks and single-user {stand-alone} applications. The product has since been incorporated into {Powersoft}'s {PowerBuilder} development environment and the {Powersoft Enterprise Series}. In June, 1993, Watcom launched {VX*REXX}, an integrated visual development environment for {OS/2}. In February 1994, Watcom became a wholly-owned subsidiary of {Powersoft Corporation} which merged with {Sybase Inc.} on 13 February 1995. Today the company addresses a broad range of application developers, including corporate {MIS} professionals, system integrators, {VARs} and independent software vendors. Watcom has strategic relationships with {IBM}, {Lotus}, {Microsoft}, {Intel} and {Novell}. Based on its academic roots, Watcom maintains a research relationship with the nearby {University of Waterloo}. Watcom's products include the {Watcom SQL} {databases}, {Watcom C/C++}, and {Watcom VX*REXX} 2.1. Ian McPhee is President and Chief Executive Officer, David Boswell is Vice President of Sales and Marketing, Craig Dynes is Vice President of Finance and David Yach is Vice President of Development. Headquarters: Waterloo, Ontario, Canada. (1995-04-18)
water MIPS "jargon" Large, water-cooled computers of either today's {ECL}-{supercomputer} flavour or yesterday's traditional {mainframe} type. See {MIPS} [{Jargon File}] (1995-03-25)
water MIPS ::: (jargon) Large, water-cooled computers of either today's ECL-supercomputer flavour or yesterday's traditional mainframe type.See MIPS[Jargon File] (1995-03-25)
Western Digital Corporation ::: (company) A company founded in 1970 as a specialised semiconductor manufacturer, which today manufactures and sells microcomputer products circuits and circuit boards for graphics, storage, communications, battery management, and logic functions. . (1995-04-12)
Western Digital Corporation "company" A company founded in 1970 as a specialised semiconductor manufacturer, which today manufactures and sells {microcomputer} products including small form factor {hard disk drives} for {personal computers}, {integrated circuits} and circuit boards for graphics, storage, communications, {battery management}, and logic functions. {(http://wdc.com/)}. (1995-04-12)
What is here called selfishness corresponds in the minds of Buddhist philosophers and scholars to the ideas they disputed grouped about the word atman. They never intended to deny the fundamental meaning of atman or selfhood, and yet this misconception of ancient Buddhist teaching has brought about the false idea that Gautama Buddha and his followers taught that man has no essential self or selfhood. Because selfishness was popularly considered the permanent soulhood in man, the doctrine of anatma (in Pali, anatta) was strongly and continuously taught. The deduction shows clearly that even in India at the time of the Buddha, selfhood in its popular sense of concentration on the lower self and its interests was as popular and widespread as today. It is a paradox that in selflessness is found the noblest and highest emanation of self-expression of the atman or spiritual self in man.
White Island Translation of the Sanskrit sveta-dvipa; an island mentioned frequently in ancient Hindu Puranic accounts of the various continents or islands which have flourished and disappeared in past geologic ages, as well as those which now are or which will come into being in time. It was an actual continental system with outlying islands lying mainly within the arctic regions, and its remains (with partial submersions and re-elevations within geologic history) are today known as Greenland, Siberia, and several other places. It is equivalent to the second continent in theosophical teaching, although there were at much later dates than this continental system a few small islands also called white.
White magic or theurgy is knowledge used for impersonal and beneficent purposes, the bringing into human life of the pattern and powers of nature as these exist on the spiritual planes. Black magic or goetia is knowledge used for selfishly personal or evil purposes. Natural magic is the knowledge and employment of the natural powers, forces, and substances of nature — practically what today is called science. If the knowledge gained through the study of natural science is distorted in its use to selfish or ignoble ends, it becomes de facto black magic. While a hard and fast distinction may not be applicable to all cults of magic, where the student or practitioner has not yet made a conscious choice between the two paths, yet in the end he must choose the one or the other. For nature’s forces must be controlled, either by a pure or an impure will, if the practicer is not to fall victim to them. The motive and use that a person makes of his faculties and will are the deciding factors as to whether the magic is beneficent or maleficent. Any selfish, self-seeking, or selfishly restricted use of nature’s laws or powers is against the impersonality and universality of nature: “The smallest attempt to use one’s abnormal powers for the gratification of self makes of these powers sorcery or Black Magic” (Key 346).
With the Jews, the tribal deity Jehovah represents the racial divinity or Saturn, and hence it is that the Jews considered Jehovah as their own god, for he is in fact the dominating planetary influence on their race. The mystical type-figure for Saturn in the lands of the Near East was the ass, that patient, faithful animal, as greatly beloved as a companion of man in the Near East even today as the dog is in many parts of the West. One is reminded of the conqueror of Jerusalem who, entering the Holy of Holies in the temple of Jerusalem, stated that all he saw was a golden ass — nor was there either irony or sarcasm intended, for the ancients recognized all these matters as being allegorical and mystical. One is likewise reminded of the statement made in the New Testament that Jesus rode into Jerusalem on an ass and the foal of an ass.
word processor ::: (text, tool) A program used to create and print (chiefly textual) documents that might otherwise be prepared on a typewriter. The key advantage of text. Once created, the document can be printed quickly and accurately and saved for later modifications.Today most popular word processors, such as Microsoft Word, offer a much greater range of facilities than the first such programs.Compare text editor. (1995-04-14)
word processor "text, tool" A program used to create and print (chiefly textual) documents that might otherwise be prepared on a typewriter. The key advantage of word processor is its ability to make changes easily, such as correcting spelling, changing margins, or adding, deleting, and relocating entire blocks of text. Once created, the document can be printed quickly and accurately and saved for later modifications. Today most popular word processors, such as {Microsoft Word}, offer a much greater range of facilities than the first such programs. Compare {text editor}. (1995-04-14)
wujinzang yuan. (J. mujinzoin; K. mujinjang won 無盡藏院). In Chinese, "inexhaustible storehouse cloister"; the emblematic institution of the Third Stage Sect (SANJIE JIAO), a major school of Buddhism during the Tang dynasty. The wujinzang yuan was established at Huadusi (Propagation and Salvation Monastery) in the capital Chang'an early in the Tang dynasty, probably between 618 and 627. The institution was based on the concept of "merit-sharing," i.e., that one could enter into the universal inexhaustible storehouse of the dharma realm, as articulated by the sect's founder XINXING (540-594), by offering alms to the wujinzang yuan on behalf of all sentient beings. By 713, when the Tang emperor Xuanzong (r. 712-756) issued an edict closing it due to charges of embezzlement, the wujinzang yuan had served as a major agency for promoting the sect for almost a century. Drawing on the AVATAMSAKASuTRA and the VIMALAKĪRTINIRDEsA, the sect interpreted the Sinographs wujin (inexhaustible) to mean that both the field of reverence-viz., the three jewels (RATNATRAYA)-and the field of compassion-viz., sentient beings-were inexhaustible. The wujinzang yuan, therefore, was the place where the sect's sixteen kinds of almsgiving (DĀNA) were to be practiced, through offerings made to (1) the buddha, (2) the dharma, (3) the saMgha, and (4) all sentient beings; (5) works that serve to ward off evil; (6) works that serve to do good; and offerings of (7) incense, (8) lamps, (9) the monks' baths, (10) bells and chants, (11) clothing, (12) dwellings, (13) beds and seats, (14) receptacles for food, (15) coal and fire, and (16) food and drink. There were two kinds of offerings made to the wujinzang yuan: (1) regular offerings collected in the form of a daily levy and (2) offerings received at particular times of the year. A Sanjie jiao text discovered at DUNHUANG says that a person is expected to offer one fen (a hundredth of a tael) of cash or one ge (a tenth of a pint) of grain per day, or thirty-six qian (a tenth of a Chinese ounce) or 3.6 dou (pecks) of grain per annum. However, the offerings were mostly made at specific times of the year, such as on the fourth day of the first lunar month, the day commemorating Xinxing's death, and the ULLAMBANA festival on the fifteenth day of the seventh lunar month. For those adherents who could not make offerings directly at Huadu monastery, the sect would temporarily open local branches, called "merit offices" (gongde chu), especially at the time of the Ullambana festival. The assets of the wujinzang yuan consisted for the most part of such tangible assets as money, cloth, gold and silver, and jade. The offerings were used, for example, to fund the restoration of monasteries and the performance of religious services (i.e., the reverence field of merit, jingtian), and to provide alms to the poor (i.e., the compassion field of merit, beitian; see PUnYAKsETRA). People could also receive loans from the wujinzang, a function comparable to today's microloans made to help raise people out of poverty. During the reign of Empress Wu, Fuxiansi in Luoyang was for a brief time also the site of a wujinzang yuan. See also XIANGFA JUEYI JING.
Xiangshansi. (香山寺). In Chinese, "Fragrant Mountain Monastery"; located on SONGSHAN in Ruzhou, Henan province. It is not known when the monastery was first established, but it is thought to have been built c. 516 CE during the Northern Wei dynasty (386-584). One source credits the founding of a Xiangshan monastery in Xiangzhou to a certain general named Liu Qingzhi, but no further mention is made of either the general or the monastery. The current Xiangshansi underwent a major renovation around 1068 during the Northern Song dynasty, and special attention was paid to restoring its Dabei ta (Great Compassion pagoda), which still stands today; housed in the pagoda is a thousand-armed and thousand-eyed form of GUANYIN (SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA). Xiangshansi, like SHANG TIANZHUSI, is known for being a major pilgrimage site for Guanyin (AVALOKITEsVARA) worship. It became associated with the Princess MIAOSHAN incarnation of Guanyin, whose legend is inscribed on a stele at the monastery. The stele was commissioned in 1100 by a minor civil servant, Jiang Zhiqi (1031-1104), who was the prefect of Ruzhou. Jiang had the legend reinscribed on another stele at the Shang Tianzhusi when he moved to Hangzhou four years later.
Xilinx, Inc. ::: (company) The electronics company who invented the FPGA.Xilinx was founded in San Jose, California, in 1984, and invented the field-programmable gate array. They claim to command more than half of the world market for these devices today. More recent innovations include complex programmable logic devices. .Address: 2100 Logic Drive, San Jose, CA 95124, USA. (1998-09-25)
Xilinx, Inc. "company" The electronics company who invented the {FPGA}. Xilinx was founded in San Jose, California, in 1984, and invented the {field-programmable gate array}. They claim to command more than half of the world market for these devices today. More recent innovations include {complex programmable logic devices}. {(http://xilinx.com/)}. Address: 2100 Logic Drive, San Jose, CA 95124, USA. (1998-09-25)
Yasna (Pahlavi) Worship; also the name given to each of the 17 songs of the Gathas, known too as Haiti (hat in Zoroastrianism today). Other Yasnas have been added to the original Yasnas of Gathas, making 72 in total. It is the principle liturgical book of the Parsis, containing the texts read at the sacred ceremonies in honor of the Zoroastrian deities. The part of this book of particular interest, the Gathas (ch 28-54), contain the discourses of the prophet Zoroaster, written in a metrical style and in a dialect older than and differing from that in which the other portions of the extant Avesta are written.
Yet no polished or cultivated nation of antiquity, no more so than the Christians today, worshiped these animal emblems as otherwise than figurations, or also at times as manifestations, of cosmic powers or beings — end-products of divine cosmic originants. Man himself falls into the same category, not only as being an offspring of the gods, but as an end-product of a divine hierarchy manifesting in greater or less degree the spiritual-divine attributes, functions, faculties, and powers of his sublime ancestors or parents.
yondŭng hoe. (燃燈會). In Korean, "lantern-lighting ceremony"; a Korean Buddhist celebration that originated sometime during the Koryo dynasty. To celebrate the lunar New Year, lanterns were lit on the fifteenth day of the first lunar month and kept lit for two nights. Although King Songjong (r. 982-997) banned the ceremony, the ban was lifted in the first year of King Hyonjong's (r. 1010-1031) reign and the ceremony was held again on the fifteenth day of the second lunar month and continued to be held on the second month from that point onward. In 1352, the celebration of the yondŭng hoe took place in the palace on the traditional East Asian date of the Buddha's birthday (the eighth day of the fourth lunar month) with one hundred monks in attendance, and the event was subsequently held on the Buddha's birthday throughout the remainder of the Choson dynasty. This custom of lighting lanterns to celebrate the Buddha's birthday continues today in Korea.
Yongningsi. (J. Eineiji; K. Yongnyongsa 永寧寺). In Chinese, "Eternal Peace monastery"; one of the most important monasteries in the Northern Wei capital of Luoyang. After the Wei rulers moved the Chinese capital to Luoyang, Empress Dowager Ling, the birth mother of Emperor Xiao Mingdi (r. 515-528), began construction of Yongningsi in 516. According to the LUOYANG QIELAN JI, Yongningsi was a grand complex that could house more than a thousand monks and was located to the west of the imperial highway and south of the Changhe gate. In the northern precinct of the monastery was a buddha hall, which housed various golden images, and to the south, a triple-gated tower more than two hundred feet in height. A nine-story pagoda that rose a thousand feet supported a tall golden pole with golden disks to collect the dew. Golden bells were also hung from the pagoda. Since it overlooked the palace, only Emperor Xiao Mingdi and the Empress Dowager were allowed to climb the pagoda to gaze at the entire capital. All the scriptures and paintings from foreign countries available at the time are said to have been stored at the monastery. The eminent translator BODHIRUCI also translated many scriptures while in residence at Yongningsi. The monastery was devastated by a fire and was left in ruins after the capital was moved again to Ye. Several restorations were made during the Sui and Tang dynasties, but the monastery remains in ruins today.
Yuzunenbutsushu. (融通念佛宗). In Japanese, "School of Consummate-Interfusion Recitation of the Buddha's Name"; one of the first Japanese PURE LAND schools. The school was founded by the TENDAISHu monk RYoNIN (1072-1132), who claimed to have a direct revelation from the buddha Amida (S. AMITĀBHA) regarding the principle of YuZuNENBUTSU, in which every individual benefits from both his own and other's chanting of the Buddha's name ( J. nenbutsu; C. NIANFO) through a mutual transfer of merit. Ryonin traveled around Japan to teach the practice and spread the school, keeping a register of new adherents as he traveled. Indeed, carrying this register of adherents became a privilege of the leader of the school. Ryonin also made Dainenbutsuji (Great Recitation of the Buddha's Name Temple), in the osaka area, the center for his campaign in 1127. ¶ The Yuzunenbutsu school declined after six generations. When the sixth patriarch of the school Ryochin (d. 1182) died without a successor, the register of adherents was entrusted to the Iwashimizu Hachiman shrine, in the hopes that the HACHIMAN KAMI cum BODHISATTVA resident there would select the next patriarch of the school. About 140 years later, the Yuzunenbutsu school was revitalized through the efforts of Homyo (1279-1349), who claimed to have received a revelation from Hachiman. After becoming Ryonin's seventh successor in 1321, Homyo restored Dainenbutsuji and several other branch temples that had long been neglected. He also received imperial patronage from the monarch Godaigo (r. 1318-1339), who added his name and the names of many government officials to the school's register of adherents. After Homyo's death, the school declined again as other pure land schools gained popularity, until 1689, when Daitsu (1649-1716) became the forty-sixth patriarch of the school. Daitsu rejuvenated the school, ardently propagating the school's teachings and the practice of chanting the Buddha's name. Daitsu systematized the school's teachings: he established an academic institute and wrote two treatises, the Yuzu enmonsho ("Essay on the Complete Teachings of Perfect Interpenetration [Yuzu]") and the Yuzunenbutsu shingesho ("Essay on Faith and Understanding in the Yuzunenbutsu"). In the former text, Daitsu lists five classifications of the Buddhist teachings in ascending order (the teaching of humans and divinities, HĪNAYĀNA, gradual, sudden, and consummate teachings) and classified Yuzunenbutsu teachings in the fifth category of the "consummate teachings" (see YUANJIAO); he also discusses the school's daily practice of chanting Amida Buddha's name ten times while facing west. The Yuzunenbutsu school remains active today at its head temple of Dainenbutsuji, although it is relatively small in size compared to the major Japanese pure land schools of JoDOSHu and JoDO SHINSHu. The AVATAMSAKASuTRA and the SADDHARMAPUndARĪKASuTRA are the principal scriptures of the school, with the three major pure land sutras (JINGTU SANBUJING) of secondary importance.
Zazen wasan. (坐禪和讚). In Japanese, "Praise of Seated Meditation"; a short song by the Japanese ZEN master HAKUIN EKAKU in the RINZAISHu, which is probably his most popular work. The Zazen wasan is still printed in manuals for scripture recitation and is chanted at many Rinzai temples and monasteries today. In his song, Hakuin extols as the supreme virtues original enlightenment (J. HONGAKU; C. BENJUE), seated meditation (J. zazen; C. ZUOCHAN), and seeing one's own nature (J. kensho; C. JIANXING).
Zendavesta: (from Middle Persian Zend u Avista, "commentary and text") The Commentary, still used today as sacred scripture among the Parsis (see Zoroastrianism), on the basic text which was composed by the followers of Zarathustra (q.v.), but had become unintelligible due to its archaic nature. -- K.F.L.
Zenrin kushu. (禪林句集). In Japanese, "Phrase Collection of the ZEN Grove"; a lengthy collection of more than four thousand Zen phrases-specifically capping phrases (JAKUGO) or appended phrases (AGYO)-culled from Buddhist SuTRAs, discourse records (YULU), koan collections (see C. GONG'AN), and various Chinese belletristic classics. The collection was edited by a certain Ijushi in 1688. Ijushi's collection is based on a shorter phrase book entitled the Kuzoshi, compiled by the Zen master Toyo Eicho (1428-1504) of the MYoSHINJI lineage of the RINZAISHu. Beginning with single-character phrases, the Zen phrases in the Zenrin kushu are sequentially organized according to their number of Sinographs. The Zenrin kushu is one of the most commonly used collections in Japanese koan training today.
Zhabs drung Ngag dbang rnam rgyal. (Shapdrung Ngawang Namgyal) (1594-1651). A Tibetan Buddhist figure noted for unifying Bhutan as a Buddhist state. At a young age, Ngag dbang rnam rgyal was installed as the eighteenth successor to the throne of RWA LUNG monastery, seat of the 'BRUG PA BKA' BRGYUD sect of Tibetan Buddhism in central Tibet and its leaders, the 'BRUG CHEN INCARNATIONS. In 1616, at the age of twenty-three, he was forced to flee to Bhutan in a political dispute over his recognition as the reincarnation of the fourth 'Brug chen master, PADMA DKAR PO. Ngag dbang rnam rgyal initially gained control over the western region, with his forces eventually defeating his rivals and uniting the various regions into a single country under his leadership. He later successfully repelled an invasion of Bhutan by Tibetan forces mustered by the fifth DALAI LAMA. His title Zhabs drung (literally "at the feet") refers to his great stature as a Buddhist master. He is famed for establishing a religious and political system of monastic and administrative centers called rdzong (fortress), which are still in use today in Bhutan. Ngag dbang rnam rgyal is also considered the first master of a prominent Bhutanese incarnation lineage, the Zhabs drung incarnations.
Zimen jingxun. (J. Shimon kyokun/Shimon keikun; K. Ch'imun kyonghun 緇門警訓). In Chinese, "Admonitions for Those in the Dark-(Robed) School"; an important Buddhist primer, in nine rolls, compiled in 1313 by the CHAN monk YONGZHONG (d.u.) in the LINJI ZONG lineage of ZHONGFENG MINGBEN. Yongzhong's text is an expansion of an earlier one-roll primer entitled Zilin baoxun ("Precious Admonitions to the Forest of the Dark-[Robed]"), by the Song-dynasty monk Zexian (d.u.). In 1474, the monk Rujin (d.u.) of the monastery of Zhenrusi added some additional work of his own to Yongzhong's text and published the compilation as Zimen jingxun, in a total of ten rolls. The text contains 170 anecdotes, instructions, admonitions, and suggestions to neophytes, derived from eminent monks who lived between the Northern Song and the Ming dynasties. The author admonishes Chan students to observe the Buddhist precepts and to exert themselves in the study of Buddhism. Citing such Confucian classics as the Lunyu ("Analects of Confucius") and the Shijing ("Book of Poetry"), Yongzhong admonishes students to be diligent in their learning, even encouraging them to study Confucianism and Daoism in order better to promote Buddhism, just as ancient eminent masters had done. He provides several masters' detailed instructions on Chan meditation, including proper physical posture, and offers instructions on the proper way of reading Buddhist scriptures. Finally, Yongzhong includes the instructions of many renowned Chan masters, as conveyed in their sermons (SHANGTANG) and letters (SHUZHUANG). Rujin's edition of Yongzhong's work continues to be widely used today to instruct novices and neophytes. In Korea, Yongzhong's nine-roll version has been republished several times since T'AEGO POU (1301-1381) imported it to the peninsula during the Koryo period.
KEYS (10k)
15 The Mother
7 Sri Aurobindo
4 Jean Gebser
3 Yamamoto Tsunetomo
3 Manly P Hall
3 Friedrich Nietzsche
3 Dalai Lama
2 Zig Ziglar
2 R Buckminster Fuller
2 Proclus of Constantinople
2 Paramahansa Yogananda
2 Aristophanes
1 Zen Proverb
1 Yuval Noah Harari
1 William Allen White
1 Wilfred Owen
1 Ursula K LeGuin
1 Tolstoi
1 Sutra in 40 articles
1 Sunyata
1 Sri Ramakrishna
1 Sri Chidananda
1 Sonia Choquette
1 Saul Williams
1 Saint Romanos the Melodist
1 Saint Padre Pio of Pietrelcina
1 Saint Leo the Great
1 Saint Gregory of Nazianzen
1 Saint Germanus of Constantinople
1 Saint Francis of Assisi
1 Saint Basil
1 Saint Andrew of Crete
1 Rosa Parks
1 Rig Veda
1 Rene Guenon
1 Quasimodo
1 Philokalia
1 P D Ouspensky
1 Omar Khayyam
1 Og Mandino
1 Nolini Kanta Gupta
1 Nikola Tesla
1 MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice
1 Mother Mirra
1 Miyamoto Musashi
1 Michio Kaku
1 Mark Twain
1 Marianne Williamson
1 Marcus Aurelius
1 M Alan Kazlev
1 Leo the Great
1 Leo Christopher
1 Lama Surya Das
1 Kyabje Dilgo Khyentse Rinpoche
1 Kurt Vonnegut
1 Ken Wilber
1 Karen Lamb
1 John F. Kennedy
1 Joan Rivers
1 James Dean
1 James Clear
1 Iyanla Vanzant
1 Israel Regardie
1 Holy Saturday: An Ancient Homily
1 H. G. Wells
1 Hermann Hesse
1 Haruki Murakami
1 Fritjof Capra
1 Fred Astaire
1 Franklin D Roosevelt
1 Ernest Agyemang Yeboah
1 C S Lewis
1 Confucius
1 Cicero
1 Charles Darwin
1 Carl Sagan
1 Carl Jung
1 (Camera with flash: Chair of the Bishop of Rome
1 Buddha
1 Bill Hicks
1 Bhartrihari
1 Baha-ullah
1 Arthur Koestler
1 Antoine the Healer
1 Andrew of Crete
1 Andrew Kanegi
1 Albert Camus
1 Alan Watts
1 Sri Ramana Maharshi
1 Santoka Taneda
1 Rudolf Steiner
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1 Ogawa
1 Matsuo Basho
1 Heraclitus
1 Confucius
1 Aleister Crowley
1 A E van Vogt
1 ?
NEW FULL DB (2.4M)
31 Anonymous
13 John C Maxwell
11 John Green
11 Albert Camus
10 Benjamin Franklin
9 Louise Hay
8 Melody Beattie
7 Toba Beta
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7 Friedrich Nietzsche
7 David Nicholls
7 Dale Carnegie
6 Paulo Coelho
6 Mark Twain
6 Deepak Chopra
5 Tahereh Mafi
5 Steve Maraboli
5 Stephen Richards
5 Rumi
5 Robert T Kiyosaki
1:Today is a good day to try." ~ Quasimodo, #KEYS
2:Make today worth remembering." ~ Zig Ziglar, #KEYS
3:If you fell down yesterday, stand up today." ~ H. G. Wells, #KEYS
4:A year from now you may wish you had started today. ~ Karen Lamb, #KEYS
5:Apparently there is nothing that cannot happen today." ~ Mark Twain, #KEYS
6:Dream as if you'll live forever. Live as if you'll die today." ~ James Dean, #KEYS
7:I love those who do not know how to live for today.
~ Friedrich Nietzsche,#KEYS
8:Tomorrow will be better if you let your heart rule today." ~ Leo Christopher, #KEYS
9:Today is the eighth day of the month, tomorrow is the thirteenth.
~ Zen Proverb,#KEYS
10:Today things are better than yesterday. ~ Aristophanes, #KEYS
11:Every morning we are born again. What we do today is what matters most.
~ Buddha,#KEYS
12:'Life is a sum of all your choices'. So, what are you doing today?
~ Albert Camus,#KEYS
13:Never do today what you can put off until tomorrow. ~ Heraclitus, #KEYS
14:Worrying doesn't take away tomorrow's troubles. It takes away today's peace." ~ Zig Ziglar, #KEYS
15:Dead yesterdays and unborn tomorrows, why fret about it, if today be sweet." ~ Omar Khayyam, #KEYS
16:All a poet can do today is warn. That is why the true Poets must be truthful. ~ Wilfred Owen, #KEYS
17:The hardest job kids face today is learning good manners without seeing any." ~ Fred Astaire, #KEYS
18:I am not afraid of tomorrow, for I have seen yesterday and I love today. ~ William Allen White, #KEYS
19:The deeds you do may be the only sermon some people will hear today." ~ Saint Francis of Assisi, #KEYS
20:But I am very poorly today and very stupid and hate everybody and everything.
~ Charles Darwin,#KEYS
21:Times change. The vices of your age are stylish today. ~ Aristophanes, #KEYS
22:Have the best day you can, today. Win the moment in front of you now. Win the day." ~ James Clear, #KEYS
23:Make a new beginning from today, assisted by the hand of God. ~ Philokalia, Barsanuphius and John, #KEYS
24:We are shaped and determined not only by today and yesterday, but tomorrow as well. ~ Jean Gebser, #KEYS
25:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46, #KEYS
26:Just for today, be a little child. Know the world is safe. Know that you are loved." ~ Iyanla Vanzant, #KEYS
27:today again,
soaking wet
I walk on an unknown road ~ Santoka Taneda,#KEYS
28:Yesterday is history, tomorrow is mystery, today is God's gift, that why we call it the present." ~ Joan Rivers, #KEYS
29:I guess the moral of today's story is that you ask for what you want. And ask and you shall receive.
~ Andrew Kanegi,#KEYS
30:Stand for something or you will fall for anything. Today's mighty oak is yesterday's nut that held its ground. ~ Rosa Parks, #KEYS
31:If the individual cannot dream of a better future, he cannot live well today. ~ Manly P Hall, The Bible, the Story of a Book, #KEYS
32:Soar ever higher, ever farther, without fear or hesitation! The hopes of today are the realizations of tomorrow. ~ Mother Mirra, #KEYS
33:It is easier today to triumph over evil habits than it will be tomorrow. ~ Confucius, the Eternal Wisdom #KEYS
34:Every day, think as you wake up, today I am fortunate to be alive, I have a precious human life, I am not going to waste it. ~ Dalai Lama, #KEYS
35:Most of what goes on today is a dissolution; but it is not just a dissolution, for "dissolution" also contains a "solution." ~ Jean Gebser, #KEYS
36:today
beginning to feel
the autumn wind
~ Ogawa, @BashoSociety#KEYS
37:The wheel of fortune turns incessantly round, and who can say within himself, I shall today be uppermost?
~ Confucius,#KEYS
38:Throughout your life advance daily, becoming more skillful than yesterday, more skillful than today. This is never-ending. ~ Yamamoto Tsunetomo, #KEYS
39:The difficulties you cannot overcome today will be overcome tomorrow or later on.
~ The Mother, Words Of The Mother I, [T5],#KEYS
40:Today I escaped from anxiety. Or no, I discarded it, because it was within me, in my own perceptions--not outside.
~ Marcus Aurelius, Book 9 Verse 13,#KEYS
41:The scientists of today think deeply instead of clearly. One must be sane to think clearly, but one can think deeply and be quite insane.
~ Nikola Tesla,#KEYS
42:All that is has already existed, but will not remain in the form in which we see it today. ~ Baha-ullah, the Eternal Wisdom #KEYS
43:It is not today nor tomorrow; who knoweth That which is Supreme? When It is approached, It vanishes. ~ Rig Veda, the Eternal Wisdom #KEYS
44:When the next day comes, he will also be called today, and then you will think of him. Always be very confident in Divine Providence." ~ Saint Padre Pio of Pietrelcina, #KEYS
45:This day shall be the best day of my life. Today I will start with a new determination to dedicate my devotion forever at the feet of omnipresence. ~ Paramahansa Yogananda, #KEYS
46:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin, #KEYS
47:Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday; tomorrow is your victory over lesser men.
~ Miyamoto Musashi,#KEYS
48:Dzogchen teaches that if we practice today, we will awaken today, and if we practice tonight, we will awaken tonight. ~ Lama Surya Das, Natural Radiance: Awakening to Your Great Perfection, #KEYS
49:The high gods look on man and watch and choose
Today's impossibles for the future's base. ~ Sri Aurobindo, Savitri, The Vision and the Boon,#KEYS
50:Today, more than ever before, life must be characterized by a sense of Universal responsibility, not only nation to nation and human to human, but also human to other forms of life. ~ Dalai Lama, #KEYS
51:Today every creature shouts in resounding song: Blessed is he who comes in the name of the Lord. Blessed is he who comes in every age, for this is not his first coming. ~ Proclus of Constantinople, #KEYS
52:Religion today is but a crutch. God made man with Himself within man, so that man might lean on Him, not on religion." ~ Sunyata, (1890- 1984) Danish mystic, "Dancing with the Void,", (2001, 2015)., #KEYS
53:The good acts we do today, our own progress will show to us tomorrow as an evil, because we shall have acquired a greater light. ~ Antoine the Healer, the Eternal Wisdom #KEYS
54:The men of today boast of the ever growing extent of the modifications they impose on the world, and the consequence is that everything is thereby made more and more ‘artificial’ ... ~ Rene Guenon, #KEYS
55:The things we cannot realise today we shall be able to realise tomorrow. The only necessity is to endure. With my Blessings.
~ The Mother, Mantras Of The Mother, 20 August, [T5],#KEYS
56:The greatest religious problem today is how to be both a mystic and a militant. In other words how to combine the search for an experience of inner awareness with effective social action. ~ Ursula K LeGuin, #KEYS
57:What should young people do with their lives today? Many things, obviously. But the most daring thing is to create stable communities in which the terrible disease of loneliness can be cured. ~ Kurt Vonnegut, #KEYS
58:Science fiction is a field of writing where, month after month, every printed word implies to hundreds of thousands of people: 'There is change. Look, today's fantastic story is tomorrow's fact. ~ A E van Vogt, #KEYS
59:The more you choose to do things that uplift yourself and others, the more your spirit can shine, can heal you, can lead your life. What can you do today to uplift yourself? To uplift others?" ~ Sonia Choquette, #KEYS
60:The breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, #KEYS
61:Leave to the night its phantoms, leave to the future its curtain!
Only today Heaven gave to mortal man for his labour. ~ Sri Aurobindo, Collected Poems, Ilion,#KEYS
62:For me, writing a novel is like having a dream. Writing a novel lets me intentionally dream while I'm still awake. I can continue yesterday's dream today, something you can't normally do in everyday life.
~ Haruki Murakami,#KEYS
63:On this day land and sea share between them the grace of the Saviour, and the whole world is filled with joy. Today's feast of the Epiphany manifests even more wonders than the feast of Christmas. ~ Proclus of Constantinople, #KEYS
64:Dearly beloved, today our Saviour is born; let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up; life brings us joy with the promise of eternal happiness. ~ Leo the Great, #KEYS
65:It is a wretched thing that the young men of today are so contriving and so proud of their material posessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect. ~ Yamamoto Tsunetomo, #KEYS
66:It is a wretched thing that the young men of today are so contriving and so proud of their material possessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect." ~ Yamamoto Tsunetomo, #KEYS
67:These ideas of incapacity are absurd, they are the negation of the truth of progress - what cannot be done today, will be done another day, if the aspiration is there.
~ The Mother, Words Of The Mother II,#KEYS
68:This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God. ~ Saint Gregory of Nazianzen, #KEYS
69:On the mountains of truth you can never climb in vain: either you will reach a point higher up today, or you will be training your powers so that you will be able to climb higher tomorrow.
~ Friedrich Nietzsche, Human, All Too Human,#KEYS
70:For the disciples of Jesus, yesterday, today and always, the only authority is the authority of service, the only power is the power of the cross." Pope Francis ~ (Camera with flash: Chair of the Bishop of Rome, St. John Lateran Basilica), #KEYS
71:Let men blame him or praise, let fortune enter his house or go forth from it, let death come to him today or late, the man of firm mind never deviates from the straight path. ~ Bhartrihari, the Eternal Wisdom #KEYS
72:There are hardly half a dozen writers in England today who have not sold out to the enemy. Even when their good work has been a success, Mammon grips them and whispers: More money for more work. ~ Aleister Crowley, #KEYS
73:Today this created world is raised to the dignity of a holy place for him who made all things. The creature is newly prepared to be a divine dwelling place for the Creator. ~ Saint Andrew of Crete, Feast of the Nativity of the Blessed Virgin Mary, #KEYS
74:Today she who will receive the Holy of Holies, that is the Christ, through the sanctification of the Holy Spirit is, through an even greater sanctification, placed in the Holy of Holies with holiness and majesty. ~ Saint Germanus of Constantinople, #KEYS
75:The staple or dry straw of Reason's tilth,
Its heaped fodder of innumerable facts,
Plebeian fare on which today we thrive. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,#KEYS
76:Beginning today, treat everyone you meet as if they were going to be dead by midnight. Extend to them all the care, kindness and understanding you can muster, and do it with no thought of any reward. Your life will never be the same again." ~ Og Mandino, #KEYS
77:Dewdrop, let me cleanse In your brief Sweet water These dark hands of life." ~ Matsuo Basho, (1644-1694), during his lifetime, today, and after centuries of commentary, he is recognized as the greatest master of haiku, Wikipedia., #KEYS
78:Today you're vigorous in body, fattened by luxury, and in the prime of life, with complexion fair like the flowers, strong and powerful and of irresistible energy; tomorrow you'll be an object of pity, withered by age or exhausted by sickness. ~ Saint Basil, #KEYS
79:Accept it as it is and be true to yourself, the real answer is in you. It is about saying no to whom and what no is due and saying yes to whom and what yes is due! A simple solution to most of the problems of mankind today is just Yes and No! ~ Ernest Agyemang Yeboah, #KEYS
80:There is a great silence on earth today... The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear. ~ Holy Saturday: An Ancient Homily, #KEYS
81:Our Savior was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. ~ Saint Leo the Great, #KEYS
82:The present festival, the birth of the Mother of God, is a prelude, while the final act is the foreordained union of the Word with flesh. Today the Virgin is born, tended and formed and prepared for her role as Mother of God, who is the universal King of the ages ~ Andrew of Crete, #KEYS
83:Today the Virgin giveth birth to Him Who is transcendent in essence; the earth offereth a cave to Him Who is unapproachable. Angels with shepherds give glory; with a star, the magi do journey; for our sakes a young child is born, Who is pre-eternal God. ~ Saint Romanos the Melodist, #KEYS
84:Force yourself to study and your depression will go away. Can you imagine a student in college coming and telling his teacher, Sir, I didn't do my homework today because I felt depressed? Surely the teacher would punish him most severely.
~ The Mother, More Answers From The Mother,#KEYS
85:I have concluded that we are in a world made by rules created by an intelligence. Believe me, everything that we call chance today won't make sense anymore. To me it is clear that we exist in a plan which is governed by rules that were created, shaped by a universal intelligence and not by chance. ~ Michio Kaku, #KEYS
86:In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them. ~ Rudolf Steiner, #KEYS
87:And so now, today, one cannot think of the greats-Kant, Hegel, Spinoza, Marx, Fichte, Freud, Nietzsche, Einstein, Schopenhauer, Leibniz, Schelling-the whole Germanic sphere-without thinking, at some point, of Auschwitz and Treblinka, Sobibor and Dachau, Bergen-Belsen and Chelmno. My God, they have names, as if they were human. ~ Ken Wilber, One Taste, #KEYS
88:Now I have done with space and my soul is released from the hours.
Saved is my heart from the need of joy, the attraction to sorrow,
Who have escaped from my past and forgotten today and tomorrow;
I have grown vacant and mighty, naked and wide as th ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,#KEYS
89:Today, every inhabitant of this planet must contemplate the day when this planet may no longer be habitable. Every man, woman and child lives under a nuclear sword of Damocles, hanging by the slenderest of threads, capable of being cut at any moment by accident, or miscalculation, or by madness. The weapons of war must be abolished before they abolish us. ~ John F. Kennedy, #KEYS
90:When all is said and done, the invention of writing must be reckoned not only as a brilliant innovation but as a surpassing good for humanity. And assuming that we survive long enough to use their inventions wisely, I believe the same will be said of the modern Thoths and Prometheuses who are today devising computers and programs at the edge of machine intelligence. ~ Carl Sagan, #KEYS
91:There is a primary law, eternal, invariable, engraved in the heads of all; it is Right Reason. Never does it speak in vain to the virtuous man, whether it ordains or prohibits. The wicked alone are untouched by its voice. It is easy to be understood and is not different in one country and in another; it is today what it will be tomorrow and for all time. ~ Cicero, the Eternal Wisdom #KEYS
92:In the past, destruction of your neighbour might have been considered a victory, but today we are all interdependent. We live in a global economy; we face problems like climate change that affect us all. The 7 billion human beings alive today belong to one human family. In the context that others' interests are in our interest and our interest is in their interest, the use of force is self-destructive. ~ Dalai Lama, #KEYS
93:In the past, censorship worked by blocking the flow of information. In the twenty-first century, censorship works by flooding people with irrelevant information. People just don't know what to pay attention to, and they often spend their time investigating and debating side issues. In ancient times having power meant having access to data. Today having power means knowing what to ignore. ~ Yuval Noah Harari, Homo Deus, #KEYS
94:MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice, i loveeeeeee exploration, and smashing boundaries very nice
MysticMonistToday at 12:24 AM ::: Yeah I know, that's the themes you would do well with,#KEYS
95:ever be cowardly in the face of sin; say not to thyself. "I cannot do otherwise, I am habituated, I am weak." As long as thou livest, thou canst always strive against sin and conquer it, if not today, tomorrow, if not tomorrow, the day after, if not the day after, surely before thy death. But if from the beginning thou renounce the struggle, thou renouncest the fundamental sense of living. ~ Tolstoi, the Eternal Wisdom #KEYS
96:All work, the genuine work which we must achieve, is that which is most difficult and painful: the work on ourselves. If we do not freely take upon ourselves this pre-acceptance of the pain and torment, they will be visited upon us in an otherwise necessary individual and universal collapse. Anyone disassociated from his origin and his spiritually sensed task acts against origin. Anyone who acts against it has neither a today nor a tomorrow. ~ Jean Gebser, #KEYS
97:That man who is without darkness, exempt from evil, absolutely pure, although-of all things which are in the world of the ten regions since unbeginning time till today, he knows none, has seen none, has heard of none, has not in a word any knowledge of them however small, yet has he the high knowledge of omniscience. It is in speaking of him that one can use the word enlightenment. ~ Sutra in 40 articles, the Eternal Wisdom #KEYS
98:In this nation I see tens of millions of its citizens, a substantial part of its whole population, who at this very moment are denied the greater part of what the very lowest standards of today call the necessities of life. I see one third of a nation ill-housed, ill-clad, ill-nourished. The test of our progress is not whether we add more to the abundance of those who have much, it is whether we provide enough for those who have too little. ~ Franklin D Roosevelt, #KEYS
99:Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible. ~ C S Lewis, #KEYS
100: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, #KEYS
101: The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species. ~ Israel Regardie, A Garden of Pomegranates, Intro, #KEYS
102:Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. We also learn frequently of prefabricated and prevaricated evens of a complex nature purportedly undertaken for the purposes wither of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes. ~ R Buckminster Fuller, #KEYS
103:The soul theoretically is the purview of religion. But in today's society, relatively few people look to religion to truly heal their despair - and for understandable reason. In most ways organized religion has abdicated its role of spiritual comforter, if not through its own malfeasance, the at least through dissociation from the soulfulness at the core of its mission.
Modern psychotherapy has taken up some the slack, and yet it too fails deliver when it doesn the soult necessary to heal our emotional pain. The psychotherapeutic profession has now turned to the pharmaceutical industry to compensate for its frequent lack of effectiveness, yet the pharmaceutical industry lacks the ability to do more about our sadness than to numb it. ~ Marianne Williamson,#KEYS
104: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,#KEYS
105:You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain. For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, - very many were that, - but in the promise of that intellectual ability on which I prided myself. ~ ?, #KEYS
106:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.
~ The Mother, Questions And Answers 1950-1951,#KEYS
107:What we are desperately in need of today is for the individual to wake up in himself and realize that it is not necessary for him to be part of anything he does not approve of. It is not necessary for him to compromise. He may be penalized if he does not. If he does not follow the general way, he may be subject to certain criticism and discomfort, but he has to decide for himself whether these penalties are more important than character. He must decide whether it is better to get along with other people for a few years than it is to learn to get along with himself for the full duration of life. He must decide whether he wishes to make this compromise and be fashionable for a few years, and pay for it perhaps with ten years of lingering misery at the end of his life. He has to decide where his values are. ~ Manly P Hall, Accepting the Challenge of Maturity 1965, p. 13, #KEYS
108:The condition of today's world cannot be transformed by technocratic rationality, since both technocracy and rationality are apparently nearing their apex.
Nor can it be transcended by preaching or admonishing a return to ethics and morality, or in fact, by any form of return to the past.
We have only one option: in examining the manifestations of our age, we must penetrate them with sufficient breadth and depth that we do not come under the demonic and destructive spell.
We must not focus our view merely on these phenomena, but rather on the humus of the decaying world beneath, where the seedlings of the future are growing, immeasurable in their potential and vigor.
Since our insight into the energies pressing toward development aids their unfolding, the seedlings and inceptive beginnings must be made visible and comprehensible." ~ Jean Gebser,#KEYS
109:Medieval alchemy prepared the way for the greatest intervention in the divine world that man has ever attempted: alchemy was the dawn of the scientific age, when the daemon of the scientific spirit compelled the forces of nature to serve man to an extent that had never been known before. It was from the spirit of alchemy that Goethe wrought the figure of the "superman" Faust, and this superman led Nietzsche's Zarathustra to declare that God was dead and to proclaim the will to give birth to the superman, to "create a god for yourself out of your seven devils." Here we find the true roots, the preparatory processes deep in the psyche, which unleashed the forces at work in the world today. Science and technology have indeed conquered the world, but whether the psyche has gained anything is another matter. ~ Carl Jung, "Paracelsus as a Spiritual Phenomenon" (1942), CW 13, § 163., #KEYS
110:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.
~ Pierre Teilhard de Chardin,#KEYS
111:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
~ Sri Chidananda, Advices On Spiritual Living,#KEYS
112: So then, let's suppose that you were able every night to dream any dream you wanted to dream, and that you could, for example, have the power within one night to dream 75 years of time, or any length of time you wanted to have.
And you would, naturally, as you began on this adventure of dreams, you would fulfill all your wishes. You would have every kind of pleasure you could conceive. And after several nights of 75 years of total pleasure each you would say "Well that was pretty great. But now let's have a surprise, let's have a dream which isn't under control, where something is gonna happen to me that I don't know what it's gonna be."
And you would dig that and would come out of that and you would say "Wow that was a close shave, wasn't it?". Then you would get more and more adventurous and you would make further- and further-out gambles what you would dream. And finally, you would dream where you are now. You would dream the dream of living the life that you are actually living today. ~ Alan Watts, The Dream of Life,#KEYS
113:Here is something you must bear in mind. Every effort a man makes increases the demands made upon him. So long as a man has not made any serious efforts the demands made upon him are very small, but his efforts immediately increase the demands made upon him. And the greater the efforts that are made, the greater the new demands.
"At this stage people very often make a mistake that is constantly made. They think that the efforts they have previously made, their former merits, so to speak, give them some kind of rights or advantages, diminish the demands to be made upon them, and constitute as it were an excuse should they not work or should they afterwards do something wrong. This, of course, is most profoundly false. Nothing that a man did yesterday excuses him today. Quite the reverse, if a man did nothing yesterday, no demands are made upon him today; if he did anything yesterday, it means that he must do more today. This certainly does not mean that it is better to do nothing. Whoever does nothing receives nothing. ~ P D Ouspensky,#KEYS
114: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,#KEYS
115:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame, #KEYS
116:Always that same LSD story, you've all seen it. 'Young man on acid, thought he could fly, jumped out of a building. What a tragedy.' What a dick! Fuck him, he's an idiot. If he thought he could fly, why didn't he take off on the ground first? Check it out. You don't see ducks lined up to catch elevators to fly south-they fly from the ground, ya moron, quit ruining it for everybody. He's a moron, he's dead-good, we lost a moron, fuckin' celebrate. Wow, I just felt the world get lighter. We lost a moron! I don't mean to sound cold, or cruel, or vicious, but I am, so that's the way it comes out. Professional help is being sought. How about a positive LSD story? Wouldn't that be news-worthy, just the once? To base your decision on information rather than scare tactics and superstition and lies? I think it would be news-worthy. 'Today, a young man on acid realized that all matter is merely energy condensed to a slow vibration. That we are all one consciousness experiencing itself subjectively. There is no such thing as death, life is only a dream and we're the imagination of ourselves' . . . 'Here's Tom with the weather. ~ Bill Hicks, #KEYS
117:You are living today in countries where the Dharma has only just begun to take root, like a fragile new shoot in the ground. Only your sustained diligence will bring it to fruition. Depending on the effort you put into study, reflection and meditation, and to integrating what you have understood into your spiritual practice, accomplishment may be days, months, or years away. It is essential to remember that all your endeavors on the path are for the sake of others. Remain humble, and aware that your efforts are like child's play compared to the ocean-like activity of the great bodhisattvas. Be like a parent providing for much-loved children, never thinking that you have done too much for others - or even that you have done enough. If you finally managed, through your own efforts alone, to establish all beings in buddhahood, you would simply think that all your wishes had been fulfilled. Never have even a trace of hope for something in return. ~ Kyabje Dilgo Khyentse Rinpoche, The Heart of Compassion, Instructions on Ngulchu Thogme's Thirty-Sevenfold Practice of a Bodhisattva – p 147, Padmakara Translation Group - Shechen Publications #KEYS
118:I have got three letters from you, but as I was busy with many things I couldn't answer them-today I am answering all the three together. It was known that it wouldn't be possible for you to come for darshan this time, it can't be easy to come twice within this short time. Don't be sorry, remain calm and remember the Mother, gather faith and strength within. You are a child of the Divine Mother, be tranquil, calm and full of force. There is no special procedure. To take the name of the Mother, to remember her within, to pray to her, all this may be described as calling the Mother. As it comes from within you, you have to call her accordingly. You can do also this - shutting your eyes you can imagine that the Mother is in front of you or you can sketch a picture of her in your mind and offer her your pranam, that obeissance will reach her. When you've time, you can meditate on her with the thinking attitude that she is with you, she's sitting in front of you. Doing these things people at last get to see her. Accept my blessings, I send the Mother's blessings also at the same time. From time to time Jyotirmoyee will take blessing flowers during pranam and send them to you. ~ The Mother, Nirodbaran Memorable contacts with the Mother, #KEYS
119:
Mother, you told us one day that all that happens to us has been decided in advance. What does that mean?
This is but a way of speaking. This happens because to express a thing I can't be saying all the words at the same time, can I? I am obliged to say them one after another. Otherwise, if all the words were spoken at the same time, it would make a big noise and nobody would understand anything! Well, when you try to explain the universe, you do as you would when you speak. You say one thing after another, but to tell the truth, you must say everything at one go. Now, how can that be done?... Indeed, since you repeat it to me, it is very likely that I must have said that somewhere.... I must have said the contrary also! But if you put it in this way, that everything that happens has been decided in advance, then with the consciousness of time that you have now, it is as if you said: yesterday it was decided what would happen today; and this year it is decided what will happen next year. It is in this way that the thing is translated in your consciousness - naturally, because it is thus that we see, think, understand and above all speak and express ourselves. But it is not like that. ~ The Mother, Questions And Answers 1953,#KEYS
120:A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, A TEACHER OF SLOW READING:- in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow - it is a goldsmith's art and connoisseurship of the WORD which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But precisely for this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book:- this art does not so easily get anything done, it teaches to read WELL, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers...My patient friends, this book desires for itself only perfect readers and philologists: LEARN to read me well! ~ Friedrich Nietzsche, #KEYS
121:
Mother, aren't these entities afraid of you?
Ah, my child, terribly afraid! (Laughter) All those which are ill-willed try to hide, and usually do you know what they do? They gather together behind the head of the one who comes (laughter) in order not to be seen. But this is useless, because, just think, I have the capacity to see through. (Laughter) Otherwise - they always do this, instinctively. When they can manage to get in, they try to get in. But then... I intervene with greater force, because that is nasty. These are people who have the instinct to hide, you see. So I pursue them, there inside. With others very little is needed, very little; but there are some - there are such people, you know, they themselves have told me - when they are about to come to me, it is as though there were something which pulled them back, which told them: "No, no, no, it's not worthwhile, why go there? There are so many people for Mother to see, why add one more?" And they draw back, like that, so that they don't come. So I always tell them what it is: 'It would be better not to listen to that, for it's not something with a very good conscience.' Some people cannot bear it. There have been instances like this, of people who were obliged to run away, because they themselves were too attached to their own formations and did not want to get rid of them. Naturally there is only one way, to run away!
There we are! We shall stop now for today.
~ The Mother, Questions And Answers 1954,#KEYS
122:I have spoken of Sri Aurobindo's life as a series of radical turns that changed the movement, the mode of life, almost radically every time the turn came. The turn meant a break with the past and a moving into the future. We have a word for this phenomenon of radical and unforeseen change. You know the word, it is intervention. Intervention means, as the Mother has explained to us more than once, the entry of a higher, a greater force from another world into the already existent world. Into the familiar established mode of existence that runs on the routine of some definite rules and regulations, the Law of the present, there drops all on a sudden another mode of being and consciousness and force, a Higher Law which obliterates or changes out of recognition the familiar mode of living; it is thus that one rises from level to level, moves out into wider ranges of being, otherwise one stands still, remains for ever what he is, stagnant, like an unchanging clod or at the most a repetitive animal. The higher the destiny, the higher also the source of intervention, that is to say, more radical - more destructive yet more creative - destructive of the past, creative of the future.
I have spoken of the passing away of Sri Aurobindo as a phenomenon of intervention, a great decisive event in view of the work to be done. Even so we may say that his birth too was an act of intervention, a deliberate divine intervention. The world needed it, the time was ripe and the intervention happened and that was his birth as an embodied human being - to which we offer our salutation and obeisance today. ~ Nolini Kanta Gupta,#KEYS
123:Why are some people intelligent and others not? Why can some people do certain things while others can't?"
It is as though you asked why everybody was not the same! Then it would mean that there would only be one single thing, one single thing indefinitely repeated which would constitute the whole universe.... I don't know, but it seems to me that it wouldn't be worth the trouble having a universe for that, it would be enough to have just one thing!
But the moment one admits the principle of multiplicity and that no two things are alike in the universe, how can you ask why they are not the same! It is just because they are not, because no two things are alike.
Behind that there is something else which one is not conscious of, but which is very simple and very childish. It is this: "Since there is an infinite diversity, since some people are of one kind and others of a lesser kind, well" - here of course one doesn't say this to oneself but it is there, hidden in the depths of the being, in the depths of the ego - "why am I not of the best kind?" There we are. In fact it amounts to complaining that perhaps one is not of the best kind! If you look attentively at questions like this: "Why do some have much and others little?" "Why are some wise and not others? Why are some intelligent and not others?" etc., behind that there is "Why don't I have all that can be had and why am I not all that one can be?..." Naturally, one doesn't say this to oneself, because one would feel ridiculous, but it is there.
There then. Now has anyone anything to add to what we have just said?... Have you all understood quite well? Everything I have said? Nobody wants to say...
(A teacher) Our daily routine seems a little "impossible" to us.
Well, wait a century or two and it will become possible! (Laughter)
You are told that today's impossibility is the possibility of tomorrow - but these are very great tomorrows! ~ The Mother, Questions And Answers, Volume-8, page no. 387-388,#KEYS
124:Satya Sattva - "Sri Yukteswar's intuition was penetrating; heedless of remarks, he often replied to one's unexpressed thoughts. The words a person uses, and the actual thoughts behind them, may be poles apart. 'By calmness,' my guru said, 'try to feel the thoughts behind the confusion of men's verbiage.' [...]
Many teachers talked of miracles but could manifest nothing. Sri Yukteswar seldom mentioned the subtle laws but secretly operated them at will. 'A man of realization doesn't perform any miracle until he receives an inward sanction', master explained. 'God does not wish the secrets of His creation revealed promiscuously. Also, every individual in the world has an inalienable right to his free will. A saint will not encroach on that independence.'
The silence habitual to Sri Yukteswar was caused by his deep perceptions of the Infinite. [...] Because of my guru's unspectacular guise, only a few of his contemporaries recognized him as a superman. The adage: 'He is a fool that cannot conceal his wisdom,' could never be applied to my profound and quiet master. Though born a mortal like all others, Sri Yukteswar achieved identity with the Ruler of time and space. Master found no insuperable obstacles to the mergence of human and Divine. No such barrier exists, I came to understand. [...]
Though my guru's undissembling speech prevented a large following during his years on Earth, nevertheless, through an ever-growing number of sincere students of his teachings, his spirit lives on in the world today. [...]
The disclosures of the Divine insight are often painful to worldly ears. Master was not popular with superficial students. The wise, always few in number, deeply revered him. I daresay Sri Yukteswar would have been the most sought-after guru in India had his speech not been so candid and so censorious. [...]
He added, 'You will go to foreign lands, where blunt assaults on the ego are not appreciated. A teacher could not spread India's message in the West without an ample fund of accommodative patience and forbearance.' [...]
I am immeasurably grateful for the humbling blows he dealt my vanity. I sometimes felt that, metaphorically, he was discovering and uprooting every diseased tooth in my jaw. The hard core of egotism is difficult to dislodge except rudely. With its departure, the Divine finds at last un unobstructed channel. In vain It seeks to percolate through flinty hearts of selfishness. ~ Paramahansa Yogananda, Autobiography of a Yogi,#KEYS
125:10000 ::: The True Object of Spiritual Seeking:
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
~ Sri Aurobindo, Letters On Yoga - II, [T1],#KEYS
126:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.
As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star.
And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.
~ Hermann Hesse, Narcissus and Goldmund,#KEYS
127: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,#KEYS
128:
"The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)
And then? You are not very talkative today! Is that all?
You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.
Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.
One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.
Mother, have the scientists, then, a very small consciousness?
Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],#KEYS
129:Sweet Mother, how can we make our resolution very firm?
By wanting it to be very firm! (Laughter)
No, this seems like a joke... but it is absolutely true. One does not want it truly. There is always, if you... It is a lack of sincerity. If you look sincerely, you will see that you have decided that it will be like this, and then, beneath there is something which has not decided at all and is waiting for the second of hesitation in order to rush forward. If you are sincere, if you are sincere and get hold of the part which is hiding, waiting, not showing itself, which knows that there will come a second of indecision when it can rush out and make you do the thing you have decided not to do...
[] But if you really want it, nothing in the world can prevent you from doing what you want. It is because one doesn't know how to will it. It is because one is divided in one's will. If you are not divided in your will, I say that nothing, nobody in the world can make you change your will.
But one doesn't know how to will it. In fact one doesn't even want to. These are velleities: "Well, it is like this.... It would be good if it were like that... yes, it would be better if it were like that... yes, it would be preferable if it were like that." But this is not to will. And always there at the back, hidden somewhere in a corner of the brain, is something which is looking on and saying, "Oh, why should I want that? After all one can as well want the opposite." And to try, you see... Not like that, just wait... But one can always find a thousand excuses to do the opposite. And ah, just a tiny little wavering is enough... pftt... the thing swoops down and there it is. But if one wills, if one really knows that this is the thing, and truly wants this, and if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged to do it. It depends on what it is.
One wants. Yes, one wants, like this (gestures). One wants: "Yes, yes, it would be better if it were like that. Yes, it would be finer also, more elegant."... But, eh, eh, after all one is a weak creature, isn't that so? And then one can always put the blame upon something else: "It is the influence coming from outside, it is all kinds of circumstances."
A breath has passed, you see. You don't know... something... a moment of unconsciousness... "Oh, I was not conscious." You are not conscious because you do not accept... And all this because you don't know how to will.
[] To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one's life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can't have a will unless one is unified.
And when you have a will, you will be able to say, say to the Divine: "I want what You want." But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don't possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills - and I am considering the better side of things and forgetting the bad wills - a mass of good wills, half-conscious and fluctuating....
Ah, that's all, my children. That's enough for today. There we are.
Only, put this into practice; just a little of what I have said, not all, eh, just a very little. There.
~ The Mother, Questions And Answers 1954,#KEYS
130:Coded Language
Whereas, breakbeats have been the missing link connecting the diasporic community to its drum woven past
Whereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.
Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history , yet at a different moment in time's continuum has allowed history to catch up with the present.
We do hereby declare reality unkempt by the changing standards of dialogue.
Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.
Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.
Motherfuckers better realize, now is the time to self-actualize
We have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.
Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.
Equate rhyme with reason, Sun with season
Our cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effect
Reject mediocrity!
Your current frequencies of understanding outweigh that which as been given for you to understand.
The current standard is the equivalent of an adolescent restricted to the diet of an infant.
The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pears
Light years are interchangeable with years of living in darkness.
The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.
Thus, in the name of:
ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN
LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITH, LOURDE, WHITMAN
BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, GHANDI, GIBRAN, SHABAZZ, SIDDHARTHA
MEDUSA, GUEVARA, GURDJIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY
DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMANINOV
ELLINGTON, CARTER, GAYE, HATHAWAY, HENDRIX, KUTI, DICKINSON, RIPPERTON
MARY, ISIS, THERESA, HANSBURY, TESLA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI
LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOUR
LITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERÓN, MARLEY, MAGDALENE, COSBY
SHAKUR, THOSE WHO BURN, THOSE STILL AFLAME, AND THE COUNTLESS UNNAMED
We claim the present as the pre-sent, as the hereafter.
We are unraveling our navels so that we may ingest the sun.
We are not afraid of the darkness, we trust that the moon shall guide us.
We are determining the future at this very moment.
We now know that the heart is the philosophers' stone
Our music is our alchemy
We stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.
If you must count to keep the beat then count.
Find you mantra and awaken your subconscious.
Curve you circles counterclockwise
Use your cipher to decipher, Coded Language, man made laws.
Climb waterfalls and trees, commune with nature, snakes and bees.
Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.
We enlist every instrument: Acoustic, electronic.
Every so-called race, gender, and sexual preference.
Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.
Any utterance will be un-aimed, will be disclaimed - two rappers slain
Any utterance will be un-aimed, will be disclaimed - two rappers slain
~ Saul Williams,#KEYS
131:The Two Paths Of Yoga :::
14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.
Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. 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. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. 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.
~ The Mother, Questions And Answers 1929-1931,#KEYS
132:
Why do we forget our dreams?
Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.
For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.
Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.
After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.
Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.
Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.
But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.
Why are two dreams never alike?
Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.
You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!
~ The Mother, Questions And Answers 1953, 36?,#KEYS
133:The Supreme Discovery
IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
The ancient traditions rightly said:
"Our origin and ourselves, our God and ourselves are one."
And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
For how could he know anything of the origin until he becomes conscious of this origin in himself?
It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
On this a sage has said:
"I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,#KEYS
134:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.
But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],#KEYS
135:(To the devotees) "One cannot be spiritual as long as one has shame, hatred, or fear.
Great will be the joy today. But those fools who will not sing or dance, mad with God's name, will never attain God. How can one feel any shame or fear when the names of God are sung? Now sing, all of you." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna, 1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR,#KEYS
*** WISDOM TROVE ***
1:I have a dream today! ~ martin-luther-king, @wisdomtrove 2:Make today worth remembering. ~ zig-ziglar, @wisdomtrove 3:Today will never come again. ~ thomas-merton, @wisdomtrove 4:Congratulations! Today is your day! ~ dr-seuss, @wisdomtrove 5:We have only today. Let us begin ~ mother-teresa, @wisdomtrove 6:let me forget about today until tomorrow ~ bob-dylan, @wisdomtrove 7:Today a reader, tomorrow a leader. ~ margaret-fuller, @wisdomtrove 8:Today is a brand new beginning for me! ~ joyce-meyer, @wisdomtrove 9:Tomorrow never comes, it is always today. ~ rajneesh, @wisdomtrove 10:Take someone NEW AND WEIRD to lunch today ~ tom-peters, @wisdomtrove 11:Today I can do anything I put my mind to. ~ louise-hay, @wisdomtrove 12:Today you are you! That is truer than true! ~ dr-seuss, @wisdomtrove 13:You're rich if you've had a meal today. ~ billy-graham, @wisdomtrove 14:Light tomorrow with today! ~ elizabeth-barrett-browning, @wisdomtrove 15:Today is the only day. Yesterday is gone. ~ john-wooden, @wisdomtrove 16:Today I will be the master of my emotions. ~ og-mandino, @wisdomtrove 17:Tomorrow do thy worst, for I have lived today. ~ horace, @wisdomtrove 18:Instead of using medicine, better fast today. ~ plutarch, @wisdomtrove 19:Preparation for tomorrow is hard work today. ~ bruce-lee, @wisdomtrove 20:Tomorrow do thy worst, I have lived today. ~ john-dryden, @wisdomtrove 21:Business today consists in persuading crowds. ~ t-s-eliot, @wisdomtrove 22:Everything's fine today, that is our illusion. ~ voltaire, @wisdomtrove 23:Think first. Talk less. Start today. ~ charles-r-swindoll, @wisdomtrove 24:Today I will multiply my value a hundredfold. ~ og-mandino, @wisdomtrove 25:Don't let yesterday use up too much of today. ~ will-rogers, @wisdomtrove 26:No matter what has happened, let today be new. ~ alan-cohen, @wisdomtrove 27:They who lose today may win tomorrow. ~ miguel-de-cervantes, @wisdomtrove 28:Today I create a stress-free world for myself. ~ louise-hay, @wisdomtrove 29:Don't put off for tomorrow what you should do today. ~ aesop, @wisdomtrove 30:If God were alive today, He'd be an atheist. ~ kurt-vonnegut, @wisdomtrove 31:Nothing has happened today except kindness. ~ gertrude-stein, @wisdomtrove 32:Today could be the start of something amazing. ~ joel-osteen, @wisdomtrove 33:Today is the only time we can possibly live. ~ dale-carnegie, @wisdomtrove 34:Today we are shapers of the world of tomorrow. ~ walt-disney, @wisdomtrove 35:Cherish yesterday, Dream tomorrow, Live today. ~ richard-bach, @wisdomtrove 36:Don't miss out on today by living in yesterday. ~ joyce-meyer, @wisdomtrove 37:Spread your wings - today. Why wait? ~ jonathan-lockwood-huie, @wisdomtrove 38:Today I am loving and kind to myself and others. ~ louise-hay, @wisdomtrove 39:Learn from the past and let it go. Live in today. ~ louise-hay, @wisdomtrove 40:Today everything exists to end in a photograph. ~ susan-sontag, @wisdomtrove 41:Today is today. But there are many tomorrows... ~ dan-millman, @wisdomtrove 42:We stand today on the edge of a new frontier. ~ john-f-kennedy, @wisdomtrove 43:Anyone who fights for the future, lives in it today. ~ ayn-rand, @wisdomtrove 44:He, who is not prepared today, will be less so tomorrow. ~ ovid, @wisdomtrove 45:Today is yours to shape. Create a masterpiece! ~ steve-maraboli, @wisdomtrove 46:We must act today in order to preserve tomorrow ~ ronald-reagan, @wisdomtrove 47:Never do today what you can put off until tomorrow. ~ heraclitus, @wisdomtrove 48:Dreams are today's answers to tomorrow's questions. ~ edgar-cayce, @wisdomtrove 49:It is thrifty to prepare today for the wants of tomorrow. ~ aesop, @wisdomtrove 50:The Angel's bread is made the Bread of man today. ~ denis-diderot, @wisdomtrove 51:Today is your own. Tomorrow perchance may never come. ~ sivananda, @wisdomtrove 52:Apparently there is nothing that cannot happen today. ~ mark-twain, @wisdomtrove 53:Let the unseen days be. Today is more than enough. ~ j-r-r-tolkien, @wisdomtrove 54:The Angel's bread is made the Bread of man today. ~ thomas-aquinas, @wisdomtrove 55:Today is a Happy Day because I say it is. ~ jonathan-lockwood-huie, @wisdomtrove 56:Today is the only day in which we have any power. ~ steve-maraboli, @wisdomtrove 57:Today's science fiction is tomorrow's science fact. ~ isaac-asimov, @wisdomtrove 58:Today was good. Today was fun. Tomorrow is another one. ~ dr-seuss, @wisdomtrove 59:Begin your life today, and again tomorrow. ~ jonathan-lockwood-huie, @wisdomtrove 60:Sometimes what works 40 years ago doesn't work today. ~ joel-osteen, @wisdomtrove 61:Today is the tommorrow you worried about yesterday. ~ dale-carnegie, @wisdomtrove 62:Your thinking today determines your performance today. ~ zig-ziglar, @wisdomtrove 63:Every man today is the result of his thoughts yesterday. ~ bruce-lee, @wisdomtrove 64:Every tomorrow is determined by every today. ~ paramahansa-yogananda, @wisdomtrove 65:Snatch at today and trust as little as you can in tomorrow. ~ horace, @wisdomtrove 66:What worked yesterday doesn't always work today. ~ elizabeth-gilbert, @wisdomtrove 67:If you are not ready today, you will be even less so tomorrow. ~ ovid, @wisdomtrove 68:The most important history is the history we make today. ~ henry-ford, @wisdomtrove 69:Today is the blocks with which we build. ~ henry-wadsworth-longfellow, @wisdomtrove 70:Are you better off today than you were four years ago? ~ ronald-reagan, @wisdomtrove 71:Don't put off till tomorrow what can be enjoyed today. ~ josh-billings, @wisdomtrove 72:Freedom is not letting your yesterday affect your today. ~ joyce-meyer, @wisdomtrove 73:Hope pulls the heart of tomorrow into the body of today. ~ sri-chinmoy, @wisdomtrove 74:If you have something to do tomorrow, do it today. ~ benjamin-franklin, @wisdomtrove 75:Don't put off until tomorrow what you can do today. ~ benjamin-franklin, @wisdomtrove 76:The era we are living in today is a dream of coming true. ~ walt-disney, @wisdomtrove 77:The good times of today, are the sad thoughts of tomorrow. ~ bob-marley, @wisdomtrove 78:Today again I am hardly myself. It happens over and over. ~ mary-oliver, @wisdomtrove 79:Whatever you think today becomes what you are tomorrow. ~ napoleon-hill, @wisdomtrove 80:Who cares how time advances? I am drinking ale today. ~ edgar-allan-poe, @wisdomtrove 81:I will dream today; for I must unscrew my head somehow. ~ virginia-woolf, @wisdomtrove 82:Today I release the need to blame anyone, including myself. ~ louise-hay, @wisdomtrove 83:If you don't want to slip up tomorrow, speak the truth today. ~ bruce-lee, @wisdomtrove 84:Today's a great day to change a life. Starting with yours. ~ robin-sharma, @wisdomtrove 85:Gray day. Everything is gray. I watch. But nothing moves today. ~ dr-seuss, @wisdomtrove 86:How can you be more proactive and less reactive today? ~ stephen-r-covey, @wisdomtrove 87:I got food poisoning today. I don't know when I'll use it. ~ steven-wright, @wisdomtrove 88:Just list the One Thing you really want to accomplish today. ~ leo-babauta, @wisdomtrove 89:Learn from yesterday, live for today, hope for tomorrow. ~ albert-einstein, @wisdomtrove 90:The weather today is an increasing trend towards denial. ~ chuck-palahniuk, @wisdomtrove 91:Today is truly the Golden Age: gold buys hornor, gold procures love ~ ovid, @wisdomtrove 92:We have an epidemic of insecure people in our society today. ~ joyce-meyer, @wisdomtrove 93:What you do today can change all the tomorrow's of your life. ~ zig-ziglar, @wisdomtrove 94:Existence has overpowered Books. Today I slew a Mushroom. ~ emily-dickinson, @wisdomtrove 95:I have just one day, today, and I'm going to be happy in it. ~ groucho-marx, @wisdomtrove 96:Today is only one day in all the days that will ever be. ~ ernest-hemingway, @wisdomtrove 97:A tiny change today brings a dramatically different tomorrow. ~ richard-bach, @wisdomtrove 98:Remember, today is the tomorrow you worried about yesterday. ~ dale-carnegie, @wisdomtrove 99:Today I shall behave, as if this is the day I will be remembered. ~ dr-seuss, @wisdomtrove 100:Today they say that we are free, only to be chained in poverty. ~ bob-marley, @wisdomtrove 101:Your life was meant to be epic. Stand up for your best today. ~ robin-sharma, @wisdomtrove 102:But I think the Great DiMaggio would be proud of me today. ~ ernest-hemingway, @wisdomtrove 103:Today's accomplishments were yesterday's impossibilities. ~ robert-h-schuller, @wisdomtrove 104:Learn From Yesterday, Live for Today, hope for tomorrow. ~ orison-swett-marden, @wisdomtrove 105:The ancients, sir, are the ancients, and we are the people of today. ~ moliere, @wisdomtrove 106:The investor of today does not profit from yesterday's growth. ~ warren-buffet, @wisdomtrove 107:Today the greatest single source of wealth is between your ears. ~ brian-tracy, @wisdomtrove 108:What you do today can improve all of your tomorrows. ~ marc-and-angel-chernoff, @wisdomtrove 109:Yesterday is but today's memory and tomorrow is today's dream. ~ kahlil-gibran, @wisdomtrove 110:I'm just moving clouds today, tomorrow I'll try mountains. ~ ashleigh-brilliant, @wisdomtrove 111:Marijuana is probably the most dangerous drug in America today. ~ ronald-reagan, @wisdomtrove 112:That which you think today becomes that which you are tomorrow. ~ napoleon-hill, @wisdomtrove 113:The way you see yourself today will affect your performance today. ~ zig-ziglar, @wisdomtrove 114:Today I don't have to fit into anyone else's emotional atmosphere. ~ louise-hay, @wisdomtrove 115:Today, I will focus on having a good relationship with myself. ~ melody-beattie, @wisdomtrove 116:Today, use your words to lift up and bless the people around you. ~ joel-osteen, @wisdomtrove 117:Happy the man, and happy he alone, he, who can call today his own. ~ john-dryden, @wisdomtrove 118:I am who I am today because of the choices I made yesterday. ~ eleanor-roosevelt, @wisdomtrove 119:The best preparation for tomorrow is doing your best today. ~ h-jackson-brown-jr, @wisdomtrove 120:The good you do today may be forgotten tomorrow. Do good anyway. ~ mother-teresa, @wisdomtrove 121:CNN Live Today with Daryn Kagan, edition.cnn.com. April 19, 2006. ~ steven-wright, @wisdomtrove 122:I awaken today, appreciating everything in sight, and I give thanks. ~ louise-hay, @wisdomtrove 123:I rise to taste the dawn, and find that love alone will shine today. ~ ken-wilber, @wisdomtrove 124:You are what you are today because of the choices you made in the past ~ jim-rohn, @wisdomtrove 125:The highest point of yesterday should be the lowest point of today ~ b-k-s-iyengar, @wisdomtrove 126:The problem today is that there are no deserts, only dude ranches. ~ thomas-merton, @wisdomtrove 127:The rule is, jam tomorrow and jam yesterday - but never jam today. ~ lewis-carroll, @wisdomtrove 128:Today I am altogether without ambition. Where did I get such wisdom? ~ mary-oliver, @wisdomtrove 129:Write today's worries in sand. Chisel yesterday's victories in stone. ~ max-lucado, @wisdomtrove 130:Tomorrow is nothing, today is too late; the good lived yesterday. ~ marcus-aurelius, @wisdomtrove 131:No matter how difficult the past, you can always begin again today. ~ jack-kornfield, @wisdomtrove 132:The only way to improve tomorrow is to know what you did wrong today. ~ robin-sharma, @wisdomtrove 133:Today is life-the only life you are sure of. Make the most of today. ~ dale-carnegie, @wisdomtrove 134:Today is Your Day to Dance Lightly with Life. It Really Is. ~ jonathan-lockwood-huie, @wisdomtrove 135:Ask yourself every morning, ‘how can I increase my service today?’ ~ earl-nightingale, @wisdomtrove 136:Is your heart right? If your heart isn't right, fix it up today. ~ martin-luther-king, @wisdomtrove 137:I will keep a smile on my face and in my heart even when it hurts today. ~ og-mandino, @wisdomtrove 138:Let the winds of enthusiasm sweep through you. Live today with gusto. ~ dale-carnegie, @wisdomtrove 139:The uncontested absurdities of today are the accepted slogans of tomorrow. ~ ayn-rand, @wisdomtrove 140:Today I fulfill my creative side. I want to bloom wherever I am planted! ~ louise-hay, @wisdomtrove 141:You bring all you ever were and are to any relationship you have today. ~ fred-rogers, @wisdomtrove 142:And what will I be able to do tomorrow that I cannot yet do today? ~ elizabeth-gilbert, @wisdomtrove 143:I have so many things to do today, I dare not ignore my time with God. ~ martin-luther, @wisdomtrove 144:Never, ever rest on your laurels. Today's laurels are tomorrow's compost. ~ tom-peters, @wisdomtrove 145:The best preparation for good work tomorrow is to do good work today. ~ elbert-hubbard, @wisdomtrove 146:The thoughts you think today determine the results you'll see tomorrow. ~ robin-sharma, @wisdomtrove 147:Today is our most precious possession. It is our only sure possession. ~ dale-carnegie, @wisdomtrove 148:What seems so necessary today may not even be desirable tomorrow. ~ martin-luther-king, @wisdomtrove 149:Any day spent with you is my favorite day. So today is my new favorite day. ~ a-a-milne, @wisdomtrove 150:Things have never been more like the way they are today in history. ~ dwight-eisenhower, @wisdomtrove 151:Today, as yesterday, a nation is judged by its attitude towards refugees. ~ elie-wiesel, @wisdomtrove 152:Today I do a mental housecleaning, making room for new, positive thoughts. ~ louise-hay, @wisdomtrove 153:Worry never robs tomorrow of its sorrow, it only saps today of its joy. ~ leo-buscaglia, @wisdomtrove 154:I always talked to my players about today. It's the only day that matters. ~ john-wooden, @wisdomtrove 155:If I knew that the world ends tomorrow, I, even today, plant a tree ~ martin-luther-king, @wisdomtrove 156:If you have a big challenge today, that just means you have a big destiny. ~ joel-osteen, @wisdomtrove 157:If you knew Jesus was coming tomorrow, what would you do today? Then do it! ~ max-lucado, @wisdomtrove 158:I have so much to do today, I'll need to spend another hour on my knees. ~ martin-luther, @wisdomtrove 159:Make the work you are doing today better than the work you did yesterday. ~ robin-sharma, @wisdomtrove 160:Posterity! Why should people be less stupid tomorrow than they are today? ~ jules-renard, @wisdomtrove 161:There are only two days on my calendar... today and the day of judgment ~ martin-luther, @wisdomtrove 162:There is no excuse not to give two minutes today to intend your tomorrow. ~ rhonda-byrne, @wisdomtrove 163:Today is the sort of day where the sun only comes up to humiliate you. ~ chuck-palahniuk, @wisdomtrove 164:Today's today. Tomorrow we may be ourselves gone down the drain of Eternity. ~ euripedes, @wisdomtrove 165:Each day is a start of a new adventure, and I eagerly look forward to today. ~ louise-hay, @wisdomtrove 166:I will practice non-judgement. Today I shall judge nothing that occurs. ~ deepak-chopra, @wisdomtrove 167:The level of violence on the planet today is no longer sustainable. ~ marianne-williamson, @wisdomtrove 168:The problem with the youth of today' is that one is no longer part of it. ~ salvador-dali, @wisdomtrove 169:Today I must dive deep within And know what I come To this earth-stage for. ~ sri-chinmoy, @wisdomtrove 170:Today's Declaration: I am courageous. I am willing to act in spite of fear. ~ t-harv-eker, @wisdomtrove 171:Tomorrow is tomorrow. Future cares have future cures, And we must mind today. ~ sophocles, @wisdomtrove 172:Dead yesterdays and unborn tomorrows, why fret about it, if today be sweet. ~ omar-khayyam, @wisdomtrove 173:Ever more people today have the means to live, but no meaning to live for. ~ viktor-frankl, @wisdomtrove 174:When we make a choice today, we are deciding who we will be tomorrow. ~ aiden-wilson-tozer, @wisdomtrove 175:WORRYING does not take away tomorrow's TROUBLES, it takes away today's PEACE. ~ zig-ziglar, @wisdomtrove 176:Devote today to something so daring even you can’t believe you’re doing it. ~ oprah-winfrey, @wisdomtrove 177:Here you leave today and enter the world of yesterday, tomorrow, and fantasy. ~ walt-disney, @wisdomtrove 178:I love horses and I only ask-don't let me know which one we are eating today. ~ will-rogers, @wisdomtrove 179:Make a commitment today to something bigger and more important than yourself. ~ brian-tracy, @wisdomtrove 180:The weather today is partly angry, leading to resignation and ultimatums. ~ chuck-palahniuk, @wisdomtrove 181:To make progress you must actually get started. The key is to take a step today. ~ jim-rohn, @wisdomtrove 182:..Yet if today has no meaning, the past was a Blank and the future is a Chaos. ~ henry-ford, @wisdomtrove 183:How do you want to be remembered? Live life full out - Begin today. ~ jonathan-lockwood-huie, @wisdomtrove 184:Just because you couldn't do it yesterday doesn't mean you can't do it today. ~ robin-sharma, @wisdomtrove 185:Press on. Obstacles are seldom the same size tomorrow as they are today. ~ robert-h-schuller, @wisdomtrove 186:How am I going to live today in order to create the tomorrow I'm committed to? ~ tony-robbins, @wisdomtrove 187:I was a blacksmith's boy but yesterday; I am - what shall I say I am today? ~ charles-dickens, @wisdomtrove 188:Only a philosophy of eternity, in the world today, could justify non-violence. ~ albert-camus, @wisdomtrove 189:Our achievements of today are but the sum total of our thoughts of yesterday. ~ blaise-pascal, @wisdomtrove 190:The world of tomorrow belongs to the person who has the vision for today. ~ robert-h-schuller, @wisdomtrove 191:Today knowledge has power. It controls access to opportunity and advancement. ~ peter-drucker, @wisdomtrove 192:& 193:If I insist on being pessimistic, there is always tomorrow. Today I am blessed. ~ maya-angelou, @wisdomtrove 194:I have so much to do today that I must set apart more time than usual to pray. ~ martin-luther, @wisdomtrove 195:The cause of today is the effect of the past and the cause for the future. ~ swami-vivekananda, @wisdomtrove 196:The inspirations of today are the shams of tomorrow the purpose has departed. ~ elbert-hubbard, @wisdomtrove 197:The wise young man or wage earner of today invests his money in real estate. ~ andrew-carnegie, @wisdomtrove 198:To live in the past is to miss today's opportunities and tomorrow's blessings. ~ quentin-crisp, @wisdomtrove 199:If our founding fathers were alive today, they'd roll over in their graves. ~ dwight-eisenhower, @wisdomtrove 200:Today I am born anew and my birthplace is a vineyard where there is fruit for all. ~ og-mandino, @wisdomtrove 201:Yesterday is gone. Tomorrow has not yet come. We have only today. Let us begin. ~ mother-teresa, @wisdomtrove 202:You cannot buy your way to share of voice today; you cannot buy attention anymore. ~ seth-godin, @wisdomtrove 203:Now is the time to make good use of time. Today is the day to begin a perfect day. ~ sri-chinmoy, @wisdomtrove 204:The Confident Woman: Start Today Living Boldly and Without FearThe Confident Woman ~ joyce-meyer, @wisdomtrove 205:The manger dares us to believe the best is yet to be. And it could all begin today. ~ max-lucado, @wisdomtrove 206:The outer passes away; the innermost is the same yesterday, today, and forever. ~ thomas-carlyle, @wisdomtrove 207:Today is the oldest you've ever been, and the youngest you'll ever be again. ~ eleanor-roosevelt, @wisdomtrove 208:Who are you, a hundred years from today, reading my poetry with curiosity? ~ rabindranath-tagore, @wisdomtrove 209:You have the power to make the world a better place by being kind to someone today ~ joyce-meyer, @wisdomtrove 210:To acknowledge you were wrong yesterday is to acknowledge you are wiser today. ~ charles-spurgeon, @wisdomtrove 211:Today will never happen again. Don't waste it with a false start or no start at all. ~ og-mandino, @wisdomtrove 212:You determine your future by the thoughts and pictures you hold in your mind today. ~ brian-tracy, @wisdomtrove 213:If I were a young coach today, I would be extremely careful in selecting assistants. ~ john-wooden, @wisdomtrove 214:I will embrace today's difficult tasks, take off my coat, and make dust in the world. ~ og-mandino, @wisdomtrove 215:No matter how much time you've wasted in the past, you still have an entire today. ~ denis-waitley, @wisdomtrove 216:Past scholars studied to improve themselves; Today's scholars study to impress others. ~ confucius, @wisdomtrove 217:The axis today is not liberal and conservative, the axis is constructive-destructive. ~ steve-jobs, @wisdomtrove 218:The only limits to the possibilities in your life tomorrow are the buts you use today. ~ les-brown, @wisdomtrove 219:Today healing energy constantly flows through every organ, joint and cell in my body. ~ louise-hay, @wisdomtrove 220:We have both the ability and the responsibility to make better choices beginning today. ~ jim-rohn, @wisdomtrove 221:Decide today to design and build the ideal relationship in your life. It's up to you. ~ brian-tracy, @wisdomtrove 222:If I could today become king or emperor, I would not give up my office as preacher. ~ martin-luther, @wisdomtrove 223:Have you thanked a front-line employee for carrying around a great attitude ... today? ~ tom-peters, @wisdomtrove 224:In today's world, human beings are dying and human machines are taking birth. ~ mata-amritanandamayi, @wisdomtrove 225:The beautiful journey of today can only begin when we learn to let go of yesterday. ~ steve-maraboli, @wisdomtrove 226:The opportunist thinks of me and today. The statesman thinks of us and tomorrow. ~ dwight-eisenhower, @wisdomtrove 227:Today, is a great day to make a difference for someone. & 228:Today is a new day. Today is a day for you to begin creating a joyous, fulfilling life. ~ louise-hay, @wisdomtrove 229:Today you are you! That is truer than true! There is no one alive who is you-er than you! ~ dr-seuss, @wisdomtrove 230:Don't neglect the future in times of plenty, for tomorrow you may need what you wasted today. ~ aesop, @wisdomtrove 231:Someone is sitting in the shade today because someone planted a tree a long time ago. ~ warren-buffet, @wisdomtrove 232:We still have a choice today: nonviolence coesistence or violent coannihilation. ~ martin-luther-king, @wisdomtrove 233:Christ is born to us today, in order that he may appear to the whole world through us. ~ thomas-merton, @wisdomtrove 234:If you knew you had to fight for your life tomorrow, would you change your training today? ~ bruce-lee, @wisdomtrove 235:I loved you when I saw you today and I loved you always but I never saw you before. ~ ernest-hemingway, @wisdomtrove 236:I thought yesterday was the first day of the rest of my life but it turns out today is. ~ steve-martin, @wisdomtrove 237:The basic problems facing the world today are not susceptible to a military solution. ~ john-f-kennedy, @wisdomtrove 238:The foods that are recommended today are as palatable as a steady diet of wet blotters. ~ groucho-marx, @wisdomtrove 239:The strangest whim has seized me ... After all I think I will not hang myself today. ~ g-k-chesterton, @wisdomtrove 240:The success you are enjoying today is the result of the price you have paid in the past. ~ brian-tracy, @wisdomtrove 241:If the world watched how you worked today, would the world rise to its feet and applaud? ~ robin-sharma, @wisdomtrove 242:It isn't the past which holds us back, it's the future; and how we undermine it, today. ~ viktor-frankl, @wisdomtrove 243:I've got so much work to do today, I'd better spend two hours in prayer instead of one. ~ martin-luther, @wisdomtrove 244:The problem with waiting until tomorrow is that when it finally arrives, it is called today. ~ jim-rohn, @wisdomtrove 245:Every night, contemplate: What good did I do today? How can I do better tomorrow? ~ mata-amritanandamayi, @wisdomtrove 246:If you don't change what you are doing today, all of your tomorrows will look like yesterday. ~ jim-rohn, @wisdomtrove 247:Today, if you invent a better mousetrap, the government comes along with a better mouse. ~ ronald-reagan, @wisdomtrove 248:Today is a new day, so rise up and move forward into the victory God has prepared for you! ~ joel-osteen, @wisdomtrove 249:There's only one day at a time here, then it's tonight and then tomorrow will be today again. ~ bob-dylan, @wisdomtrove 250:Father, may my song today be a sweet sound in Your ears-even if in Yours alone. Amen. ~ aiden-wilson-tozer, @wisdomtrove 251:I am grateful for being alive today. It is my joy and pleasure to live another wonderful day. ~ louise-hay, @wisdomtrove 252:Leuconoe, close the book of fate, For troubles are in store, . . . . Live today, tomorrow is not. ~ horace, @wisdomtrove 253:The beautiful thing about TODAY is that you get the choice to make it better than YESTERDAY ~ robin-sharma, @wisdomtrove 254:The struggle for today is not altogether for today - it is for a vast future also. ~ abraham-lincoln, @wisdomtrove 255:Today we did what we had to do. They counted on America to be passive. They counted wrong. ~ ronald-reagan, @wisdomtrove 256:Yesterday I was clever so I wanted to change the world. Today I am wise, so I am changing myself. ~ rumi, @wisdomtrove 257:How many things we held yesterday as articles of faith which today we tell as fables. ~ michel-de-montaigne, @wisdomtrove 258:Humanity? Humanity is not concerned with us. Today anything is allowed. Anything is possible. ~ elie-wiesel, @wisdomtrove 259:Learn to ask, "If this is the only thing I accomplish today, will I be satisfied with my day?" ~ tim-ferris, @wisdomtrove 260:We wrongly but persistently expect to make different decisions tomorrow than we do today. ~ kelly-mcgonigal, @wisdomtrove 261:You're off to Great Places! Today is your day! Your mountain is waiting, So... get on your way! ~ dr-seuss, @wisdomtrove 262:Each day is a new opportunity. Yesterday is over and done. Today is the first day of my future. ~ louise-hay, @wisdomtrove 263:I wouldn‚Äôt be the person I am today if it wasn‚Äôt for the opportunities the library gave me. ~ alan-moore, @wisdomtrove 264:Just for the record, the weather today is calm and sunny, but the air is full of bullshit. ~ chuck-palahniuk, @wisdomtrove 265:The only way out of today's misery is for people to become worthy of each other's trust. ~ albert-schweitzer, @wisdomtrove 266:Today, the world looks to America for leadership. And America looks to its Corps of Marines. ~ ronald-reagan, @wisdomtrove 267:Work as though you would live forever, and live as though you would die today. Go another mile! ~ og-mandino, @wisdomtrove 268:You are younger today than you will ever be again. Make use of it for the sake of tomorrow. ~ norman-cousins, @wisdomtrove 269:What simple action could you take today to produce a new momentum toward success in your life? ~ tony-robbins, @wisdomtrove 270:A Socialist United States of Europe seems to me the only worth-while political objective today ~ george-orwell, @wisdomtrove 271:Education, as conceived today, is something separated both from biological and social life. ~ maria-montessori, @wisdomtrove 272:Gratitude makes sense of our past, brings peace for today, and creates a vision for tomorrow. ~ melody-beattie, @wisdomtrove 273:I suppose leadership at one time meant muscles; but today it means getting along with people. ~ mahatma-gandhi, @wisdomtrove 274:It is change continuing change, inevitable change that is the dominant factor in society today. ~ isaac-asimov, @wisdomtrove 275:May our prayers today, and every day, be from our hearts and with the focus of our whole being. ~ billy-graham, @wisdomtrove 276:Start today to follow your heart. Map out your own journey. Have the adventure of a lifetime. ~ melody-beattie, @wisdomtrove 277:Today, give a stranger one of your smiles. It might be the only sunshine he sees all day. ~ h-jackson-brown-jr, @wisdomtrove 278:It is folly to think the Lord provides grace for every trouble but the one you are in today. ~ charles-spurgeon, @wisdomtrove 279:The world? The world is not interested in us. Today, everything is possible, even the crematoria. ~ elie-wiesel, @wisdomtrove 280:Today there were fear, hatred, and pain, but no dignity of emotion, no deep or complex sorrows. ~ george-orwell, @wisdomtrove 281:When was the last time you woke up and realized that today could be the best day of your life? ~ steve-maraboli, @wisdomtrove 282:My advice is to never do tomorrow what you can do today. Procrastination is the thief of time. ~ charles-dickens, @wisdomtrove 283:Were there a Christian so faithful to his God as I was to her we would all be Jesus Christ today. ~ henry-miller, @wisdomtrove 284:Do not measure success by today's harvest. Measure success by the seeds you plant today. ~ robert-louis-stevenson, @wisdomtrove 285:The Christ of Theology is not alive for us today. He is wrapped in the grave cloths of dogma. ~ albert-schweitzer, @wisdomtrove 286:The greatest poverty in America today is time poverty. People have money, but they don't have time. ~ brian-tracy, @wisdomtrove 287:The meetings least attended in our churches today are the ones whose only attraction is God. ~ aiden-wilson-tozer, @wisdomtrove 288:The wheel of fortune turns round incessantly, and who can say to himself, I shall today be uppermost. ~ confucius, @wisdomtrove 289:Wake up every morning with a thankful attitude. Expect something good to happen in your life today. ~ joel-osteen, @wisdomtrove 290:Knowing we will be with Christ forever far outweighs our burdens today! Keep your eyes on eternity! ~ billy-graham, @wisdomtrove 291:No matter what happens, or how bad it seems today, life does go on, and it will be better tomorrow. ~ maya-angelou, @wisdomtrove 292:No matter what our age or what kind of problems we have, we can begin to make positive changes today. ~ louise-hay, @wisdomtrove 293:Today, you're halfway to 100! Here's to optimism, whether it is realistic or not. Happy 50th birthday! ~ t-s-eliot, @wisdomtrove 294:“We have to live today by what truth we can get today and be ready tomorrow to call it falsehood.” ~ william-james, @wisdomtrove 295:After my study of today's church, my conclusion is that the church is politely bored with God. ~ aiden-wilson-tozer, @wisdomtrove 296:Our hope in Christ for the future is the mainspring and the mainstay of our joy down here today. ~ charles-spurgeon, @wisdomtrove 297:The biggest disease today is not leprosy or tuberculosis, but rather the feeling of being unwanted. ~ mother-teresa, @wisdomtrove 298:Today, society is sacrificing love, values and dharma in its pursuit of materialistic gains. ~ mata-amritanandamayi, @wisdomtrove 299:To surrender to ignorance and call it God has always been premature, and it remains premature today. ~ isaac-asimov, @wisdomtrove 300:Enjoy yourself, drink, call the life you live today your own; but only that, the rest belongs to chance. ~ euripedes, @wisdomtrove 301:The man, who in a fit of melancholy, kills himself today, would have wished to live had he waited a week. ~ voltaire, @wisdomtrove 302:Your life is meant to be an epic story. How you think, perform and live today is part of that script. ~ robin-sharma, @wisdomtrove 303:Perhaps I am not I even if my little dog knows me but anyway I like what I have and now it is today. ~ gertrude-stein, @wisdomtrove 304:If today were your last, would you do what you're doing? Or would you love more, give more, forgive more? ~ max-lucado, @wisdomtrove 305:All the gold in the world cannot buy a dying man one more breath& 306:If you were starting over today, what would you do differently? Whatever your answer, start doing it now. ~ brian-tracy, @wisdomtrove 307:It's a delightful thing to receive a good word just at your time of need. Encourage someone today. ~ charles-r-swindoll, @wisdomtrove 308:Today it is fashionable to talk about the poor. Unfortunately, it is not fashionable to talk with them. ~ mother-teresa, @wisdomtrove 309:Today, rather than looking for the worst in people, I encourage you to look for what's best within them. ~ robin-sharma, @wisdomtrove 310:Economics and politics are the governing powers of life today, and that's why everything is so screwy. ~ joseph-campbell, @wisdomtrove 311:Fortune may have yet a better success in reserve for you and they who lose today may win tomorrow. ~ miguel-de-cervantes, @wisdomtrove 312:One of the greatest priorities of the church today is to mobilize the laity to do the work of evangelism. ~ billy-graham, @wisdomtrove 313:The bourgeois today burns as heretics and hangs as criminals those to whom he erects monuments tomorrow. ~ hermann-hesse, @wisdomtrove 314:If you want to know where you'll be five years from now, listen to what you're saying about yourself today. ~ joel-osteen, @wisdomtrove 315:Long ago when men cursed and beat the ground with sticks, it was called witchcraft. Today it's called golf. ~ will-rogers, @wisdomtrove 316:When I want to understand what is happening today or try to decide what will happen tomorrow, I look back. ~ omar-khayyam, @wisdomtrove 317:Corruption and hypocrisy ought not to be inevitable products of democracy, as they undoubtedly are today. ~ mahatma-gandhi, @wisdomtrove 318:Don't let your success of today lay you into complacency for tomorrow. For that is the worst form of failure. ~ og-mandino, @wisdomtrove 319:I've heard drug experts say they believe if penicillin were discovered today, the FDA wouldn't license it. ~ ronald-reagan, @wisdomtrove 320:Many people say ‚Äúmy life stinks‚Äù. Well, your life will stink if you spend today thinking about tomorrow. ~ joyce-meyer, @wisdomtrove 321:Notice what happens when you choose to embrace rather than reject each feeling that arises within you today. ~ debbie-ford, @wisdomtrove 322:The advance of regret can be so gradual that it is impossible to say "yesterday I was happy, today I am not. ~ e-m-forster, @wisdomtrove 323:The world today is hungry Not only for bread But hungry for love; Hungry to be wanted, Hungry to be loved. ~ mother-teresa, @wisdomtrove 324:You must be willing to do things today others won't do, in order to have the things tomorrow others won't have ~ les-brown, @wisdomtrove 325:No matter what your history has been, your destiny is what you create today. What are you going to create? ~ steve-maraboli, @wisdomtrove 326:So don’t worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today. ~ jesus-christ, @wisdomtrove 327:During the Samuel Johnson days they had big men enjoying small talk; today we have small men enjoying big talk. ~ fred-allen, @wisdomtrove 328:Glorify who you are today, do not condemn who you were yesterday and dream of who you can be tomorrow. ~ neale-donald-walsch, @wisdomtrove 329:There doesn't seem to be any tomorrow. Every time I wake up, no matter in what position, it's always been today. ~ bob-dylan, @wisdomtrove 330:The root cause of all the problems we have in the world today is ignorance of course. But most, polarization. ~ maya-angelou, @wisdomtrove 331:Today's a new day. It's your day. You shape it. Don't let it be shaped by someone else's ignorance or fear. ~ steve-maraboli, @wisdomtrove 332:Today's belief is tomorrow's behavior. If you want to be happier person tomorrow, sow seeds of happiness today. ~ max-lucado, @wisdomtrove 333:Yesterday is but a memory, Tomorrow an uncharted course, So live today so it will be a memory without remorse. ~ edgar-cayce, @wisdomtrove 334:I am a success today because I had a friend who believed in me and I didn't have the heart to let him down. ~ abraham-lincoln, @wisdomtrove 335:I would suggest that today, we know about as much concerning the human mind as we knew about the galaxy in 1300. ~ alan-watts, @wisdomtrove 336:Managers today have to do more with less, and get better results from limited resources, more than ever before. ~ brian-tracy, @wisdomtrove 337:Today is gone. Today was fun. Tomorrow is another one. Every day, from here to there, funny things are everywhere. ~ dr-seuss, @wisdomtrove 338:Unfortunately, the only meaning that society attributes to life today is an opportunity to make money. ~ mata-amritanandamayi, @wisdomtrove 339:If it’s zero degrees outside today and it’s supposed to be twice as cold tomorrow, how cold is it going to be? ~ steven-wright, @wisdomtrove 340:I have a dream... I have a dream today... And if America is to be a great nation this must become true. ~ martin-luther-king, @wisdomtrove 341:It is said that our anxiety does not empty tomorrow of its sorrows, but only empties today of its strength. ~ charles-spurgeon, @wisdomtrove 342:Rich people think long-term. They balance their spending on enjoyment today with investing for freedom tomorrow. ~ t-harv-eker, @wisdomtrove 343:The power of God is available to you today to help you do whatever you need to do and with a smile on your face! ~ joyce-meyer, @wisdomtrove 344:Everyone gets their rough day. No one gets a free ride. Today so far, I had a good day. I got a dial tone. ~ rodney-dangerfield, @wisdomtrove 345:Since obscenity is the truth of our passion today, it is the only stuff of art - or almost the only stuff. ~ d-h-lawrence, @wisdomtrove 346:The mediocrity of everything in the great world of today is simply appalling. We live in intellectual slums. ~ george-santayana, @wisdomtrove 347:While we're talking, time will have meanly run on... pick today's fruits, not relying on the future in the slightest. ~ horace, @wisdomtrove 348:You are always free to choose what you do with your life. To make changes in your future, make new choices today. ~ brian-tracy, @wisdomtrove 349:I failed in some subject but my friend pass in all,today he is an engineer in microsoft and iam is owner of microsoft. ~ gangaji, @wisdomtrove 350:Just for the record, the weather today is increasing turmoil with a possible physical and emotional breakdown. ~ chuck-palahniuk, @wisdomtrove 351:Today I set my mind and heart on a new path. I focus my energy on love, appreciation, and my highest possibilities. ~ alan-cohen, @wisdomtrove 352:Today, I will focus on what's right about me. I will give myself some of the caring I've extended to the world. ~ melody-beattie, @wisdomtrove 353:Each morning when I open my eyes I say to myself: I, not events, have the power to make me happy or unhappy today. ~ groucho-marx, @wisdomtrove 354:Even today, I dare not say that I have reached a state of achievement. I'm still learning, for learning is boundless. ~ bruce-lee, @wisdomtrove 355:Today be thankful and think how rich you are. Your family is priceless, your time is gold and your health is wealth. ~ zig-ziglar, @wisdomtrove 356:If I am not today all that I hope to be, yet I see Jesus, and that assures me that I shall one day be like Him. ~ charles-spurgeon, @wisdomtrove 357:If Jesus were here today, he wouldn't be riding around on a donkey. He'd be taking a plane, he'd be using the media. ~ joel-osteen, @wisdomtrove 358:I'm very brave generally,' he went on in a low voice: & 359:Perhaps you will forget tomorrow the kind words you say today, but the recipient may cherish them over a lifetime. ~ dale-carnegie, @wisdomtrove 360:Rash indeed is he who reckons on tomorrow, or happily on the days beyond it; for tomorrow is not, until today is past. ~ sophocles, @wisdomtrove 361:What is wrong with Christians today is that we have the gifts of God but have forgotten the God of the gifts. ~ aiden-wilson-tozer, @wisdomtrove 362:If there's one observation that rings true in today's changing world, it is that freedom and peace go hand in hand. ~ ronald-reagan, @wisdomtrove 363:I realize today that nothing in the world is more distasteful to a man than to take the path that leads to himself. ~ hermann-hesse, @wisdomtrove 364:It is sad that today many times people give up in the hard times and never get to enjoy the fruit of all their labor. ~ joyce-meyer, @wisdomtrove 365:I will not allow yesterday's success to lull me into today's complacency, for this is the great foundation of failure. ~ og-mandino, @wisdomtrove 366:Send 10-TEN!!-people flowers. Today. As "Thank yous" for good things "small"-or even large-done in the last two weeks. ~ tom-peters, @wisdomtrove 367:The meaningful question is never what we did yesterday, but what we have learned from it and are doing today. ~ marianne-williamson, @wisdomtrove 368:Today a newcomer to the state is automatically eligible for our many aid programs the moment he crosses the border. ~ ronald-reagan, @wisdomtrove 369:Your future starts today. Don’t go through life looking in the rearview mirror. Your life is filled with possibility. ~ joel-osteen, @wisdomtrove 370:God’s voice speaking tenderly to our hearts today is the same voice that powerfully called creation into being. ~ aiden-wilson-tozer, @wisdomtrove 371:Go out into the world today and love the people you meet. Let your presence light new light in the hearts of people. ~ mother-teresa, @wisdomtrove 372:A man who says, & 373:Gratitude BRINGS MORE to be grateful about, so today I make the point of expressing gratitude for everything in my LIFE! ~ louise-hay, @wisdomtrove 374:It is the part of a wise man to keep himself today for tomorrow, and not to venture all his eggs in one basket. ~ miguel-de-cervantes, @wisdomtrove 375:Don't start your day with broken pieces of the past. Yesterday ended last night. Today is a brand new day and it's yours. ~ zig-ziglar, @wisdomtrove 376:If you think of standardization as the best that you know today, but which is to be improved tomorrow; you get somewhere. ~ henry-ford, @wisdomtrove 377:The consequences of today are determined by the actions of the past. To change your future, alter your decisions today. ~ tony-robbins, @wisdomtrove 378:Words and magic were in the beginning one and the same thing, and even today words retain much of their magical power. ~ sigmund-freud, @wisdomtrove 379:Don't pass up something that's attractive today because you think you will find something way more attractive tomorrow. ~ warren-buffet, @wisdomtrove 380:I don't feel very much like Pooh today," said Pooh. "There there," said Piglet. "I'll bring you tea and honey until you do. ~ a-a-milne, @wisdomtrove 381:There will be today, there will be tomorrow, there will be always, and there was yesterday, and there was the day before. ~ leo-tolstoy, @wisdomtrove 382:These two enormous forces - truth and meaning - are at war in today's world... And something sooner or later has to give. ~ ken-wilber, @wisdomtrove 383:These two enormous forces — truth and meaning — are at war in today's world... .And something sooner or later has to give. ~ ken-wilber, @wisdomtrove 384:You on the cutting edge of technology have already made yesterday's impossibilities the commonplace realities of today. ~ ronald-reagan, @wisdomtrove 385:Cultivating quietness is a missing discipline today... the quietness needed to nurture an inner life hid in Christ. ~ aiden-wilson-tozer, @wisdomtrove 386:Men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew. ~ martin-luther, @wisdomtrove 387:We are all stronger than we can ever imagine being. Every choice matters starting with today. And today, I choose to live. ~ debbie-ford, @wisdomtrove 388:You can use the law of attraction to create your whole life in advance, right down to the next thing you are doing today. ~ rhonda-byrne, @wisdomtrove 389:Ask God to fill your mouth with the words you need to say today. No issue is so small that it doesn't require God's wisdom. ~ joyce-meyer, @wisdomtrove 390:I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. ~ martin-luther-king, @wisdomtrove 391:However, tomorrow is in large part determined by what you do today. So make today a masterpiece. You have control over that. ~ john-wooden, @wisdomtrove 392:It used to be that a fellow went on the police force when everything else failed, but today he goes in the advertising game. ~ kin-hubbard, @wisdomtrove 393:Let go of yesterday. Let today be a new beginning and be the best that you can, and you'll get to where God wants you to be. ~ joel-osteen, @wisdomtrove 394:Live today to the fullest, and forget about the past. Today you can create a new way of living. You can change all the rules. ~ louise-hay, @wisdomtrove 395:Today we know with certainty that segregation is dead. The only question remaining is how costly will be the funeral. ~ martin-luther-king, @wisdomtrove 396:We are now faced with the fact, my friends, that tomorrow is today. We are confronted with the fierce urgency of now. ~ martin-luther-king, @wisdomtrove 397:What the world most needs today are negative virtues - not minding people, not being huffy, touchy, irritable or revengeful. ~ e-m-forster, @wisdomtrove 398:You are free to choose, but the choices you make today will determine what you have, be, and do in the tomorrow of your life. ~ zig-ziglar, @wisdomtrove 399:Good morning, this is God. I will be handling all of your problems today. I will not need your help, so have a miraculous day. ~ wayne-dyer, @wisdomtrove 400:If you're not happy today, then you won't be happy tomorrow unless you take things into your own hands and take action. ~ sonja-lyubomirsky, @wisdomtrove 401:Mallarme said that everything in the world exists in order to end in a book. Today everything exists to end in a photograph. ~ susan-sontag, @wisdomtrove 402:The successful men of today are men of one overmastering idea, one unwavering aim, men of single and intense purpose. ~ orison-swett-marden, @wisdomtrove 403:Too much concern about physical security and too little concern about spirituality is the hallmark of today's world. ~ mata-amritanandamayi, @wisdomtrove 404:You cannot let where you are today cause you to get stuck. I'm going to be my best right now. That's what faith is all about. ~ joel-osteen, @wisdomtrove 405:Before we can study the central issues of life today, we must destroy the prejudices and fallacies born of previous centuries. ~ leo-tolstoy, @wisdomtrove 406:Far too many young people today have no spiritual roots. The've been deprived of values by an agnostic, contemporary culture. ~ billy-graham, @wisdomtrove 407:I say to you today, my friends, that in spite of the difficulties and frustrations of the moment, I still have a dream. ~ martin-luther-king, @wisdomtrove 408:People today are still living off the table scraps of the sixties. They are still being passed around - the music and the ideas. ~ bob-dylan, @wisdomtrove 409:What actresses do today when they appear on the screen is what they did once upon a time for getting to appear on the screen. ~ george-burns, @wisdomtrove 410:There will never be another now - I'll make the most of today. There will never be another me - I'll make the most of myself. ~ hellen-keller, @wisdomtrove 411:Today, decide not to speak negatively about yourself. When you criticize yourself, you are criticizing God’s very own creation. ~ joel-osteen, @wisdomtrove 412:Today's Father Day and we're giving you a tie, it's not much you know, it's just our way of showing you, you're a regular guy. ~ groucho-marx, @wisdomtrove 413:An organization which just perpetuates today's level of vision, excellence, and accomplishment has lost the capacity to adapt. ~ peter-drucker, @wisdomtrove 414:Meditation will bring back the powers and awareness from the past; more importantly, it will expand your consciousness today. ~ frederick-lenz, @wisdomtrove 415:Scripture tells us that there will be signs pointing toward the return of the Lord. I believe all these signs are evident today. ~ billy-graham, @wisdomtrove 416:Tell yourself right now and throughout today, that it's okay to draw away from the maddening crowd. Jesus did; so can you. ~ charles-r-swindoll, @wisdomtrove 417:The difference between where you are today and where you'll be five years from now will be found in the quality of books you've read. ~ jim-rohn, @wisdomtrove 418:There are so many talented people in film today. There seem to be poor scripts, but the actors and actresses are very talented. ~ frederick-lenz, @wisdomtrove 419:Today everyone is a star - they're all billed as & 420:A tired nation, said David Lloyd George, is a Tory nation, and the United States today cannot afford to be either tired or Tory. ~ john-f-kennedy, @wisdomtrove 421:If you can be kind and considerate for one day, then you can be for another. It won't cost you a penny in the world. Begin today. ~ dale-carnegie, @wisdomtrove 422:The very nature of kindness is to spread. If you are kind to others, today they will be kind to you, and tomorrow to somebody else. ~ sri-chinmoy, @wisdomtrove 423:Today I will be a successful sales professional, and I will learn something today that will make me even more professional tomorrow. ~ zig-ziglar, @wisdomtrove 424:Today we are mentally preparing for tomorrow. The thoughts we think, the words we speak, the beliefs we accept, shape our tomorrows. ~ louise-hay, @wisdomtrove 425:We are all dreaming of some magical rose garden over the horizon instead of enjoying the roses blooming outside our windows today ~ dale-carnegie, @wisdomtrove 426:Did I do anything wrong today," he said, "or has the world always been like this and I've been too wrapped up in myself to notice? ~ douglas-adams, @wisdomtrove 427:It's up to you today to start making healthy choices. Not choices that are just healthy for your body, but healthy for your mind. ~ steve-maraboli, @wisdomtrove 428:Not enjoyment, and not sorrow, Is our destined end or way; But to act, that each tomorrow Find us farther than today. ~ henry-wadsworth-longfellow, @wisdomtrove 429:The world in which we live is geographically one. The challenge that we face today is to make it one in terms of brotherhood. ~ martin-luther-king, @wisdomtrove 430:A library is a place where you can live a thousand lives. So why are you waiting when you could be living? Visit your library today. ~ stephen-king, @wisdomtrove 431:If you should encounter angry or unkind actions today, take a deep breath, reach deep within and greet the lack of love with love. ~ lyania-vanzant, @wisdomtrove 432:Revolution means democracy in today's world, not the enslavement of peoples to the corrupt and degrading horrors of totalitarianism ~ ronald-reagan, @wisdomtrove 433:The only difference between the Adamic man and the man of today is that the one was born to Paradise and the other has to create it. ~ henry-miller, @wisdomtrove 434:Today the artist has inherited the combined functions of hermit, pilgrim, prophet, priest, shaman, sorcerer, soothsayer, alchemist. ~ thomas-merton, @wisdomtrove 435:Build today, then strong and sure, With a firm and ample base; And ascending and secure. Shall tomorrow find its place. ~ henry-wadsworth-longfellow, @wisdomtrove 436:Don't cry upon you losses Don't mesure today with tommorows Don't trust to passed and coming day Believe in now - and be happy today. ~ omar-khayyam, @wisdomtrove 437:I choose love. No occasion justifies hatred; no injustice warrants bitterness, I choose love. Today I will love God and what God loves. ~ max-lucado, @wisdomtrove 438:Jewel,' he said, & 439:My passions were all gathered together like fingers that made a fist. Drive is considered aggression today; I knew it then as purpose. ~ bette-davis, @wisdomtrove 440:No matter what looms ahead, if you can eat today, enjoy today, mix good cheer with friends today enjoy it and bless God for it. ~ henry-ward-beecher, @wisdomtrove 441:The relevant question is not simply what shall we do tomorrow, but rather what shall we do today in order to get ready for tomorrow. ~ peter-drucker, @wisdomtrove 442:We don't want tradition. We want to live in the present and the only history that is worth a tinker's dam is the history we make today. ~ henry-ford, @wisdomtrove 443:For in the end, freedom is a personal and lonely battle; and one faces down fears of today so that those of tomorrow might be engaged. ~ alice-walker, @wisdomtrove 444:Decide how much you want to be earning one year, five years and ten years from today. What will you have to do to achieve these amounts. ~ brian-tracy, @wisdomtrove 445:Discipline provides a constancy which is independent of what kind of day you had yesterday and what kind of day you anticipate today. ~ jon-kabat-zinn, @wisdomtrove 446:I live my life based on 2 principles. One, I live as if today was my last day on earth. Two, I live today as if I am going to live forever. ~ rajneesh, @wisdomtrove 447:The first and most important thing of all, at least for writers today, is to strip language clean, to lay it bare down to the bone. ~ ernest-hemingway, @wisdomtrove 448:There’s a lot that is good in your life-don’t take it for granted. Don’t get so focused on the struggles that you miss the gift of today ~ joel-osteen, @wisdomtrove 449:Today, people struggle to find what's real. Everything has become so synthetic that a lot of people, all they want is to grasp onto hope. ~ bob-marley, @wisdomtrove 450:We're in greater danger today than we were the day after Pearl Harbor. Our military is absolutely incapable of defending this country. ~ ronald-reagan, @wisdomtrove 451:I think the world today is upside down, and is suffering so much, because there is so very little love in the homes and in family life. ~ mother-teresa, @wisdomtrove 452:It is impossible that God, who is the God of Justice, could have made the distinctions that men observe today in the name of religion. ~ mahatma-gandhi, @wisdomtrove 453:Living intensely each present day means letting Christ dwell within you. His words are so clear: Today I would like to enter your home. ~ mother-teresa, @wisdomtrove 454:The poverty of yesterday was less squalid than the poverty we purchase with our industry today. Fortunes were smaller then as well. ~ jorge-luis-borges, @wisdomtrove 455:I have no interest in returning to yesteryear. I love the conveniences and delights of today's time. I wouldn't go back if I could. ~ charles-r-swindoll, @wisdomtrove 456:I was driven on by.. A force which I see today as something alien to my normal life... so I have been no more than a medium as it were. ~ henri-matisse, @wisdomtrove 457:Let us not worry about the future. Let us only do the right thing Today, At this moment, Here and now. Let the future take care of itself. ~ sri-chinmoy, @wisdomtrove 458:Our real problem, then, is not our strength today; it is rather the vital necessity of action today to ensure our strength tomorrow. ~ dwight-eisenhower, @wisdomtrove 459:Some primal termite knocked on wood. And tasted it, and found it good. And that is why your Cousin May Fell through the parlor floor today. ~ ogden-nash, @wisdomtrove 460:The S.S. Sierra was a ten-thousand-ton vessel. Today, lifeboats bigger than the Sierra are found on the Queen Mary and other luxury liners. ~ fred-allen, @wisdomtrove 461:To live anywhere in the world today and be against equality because of race or color is like living in Alaska and being against snow. ~ william-faulkner, @wisdomtrove 462:What is needed desperately today is prophetic insight. Scholars can interpret the past; it takes prophets to interpret the present. ~ aiden-wilson-tozer, @wisdomtrove 463:Materialism prevails in Europe today. You may pray for the salvation of the modern sceptics, but they do not yield, they want reason. ~ swami-vivekananda, @wisdomtrove 464:Expect wonderful things to happen to you. Get up each morning and say; & 465:I do labor - it's part of the process. Writing is no easier today than it was in the beginning: writing well is very hard to do. Always. ~ nicholas-sparks, @wisdomtrove 466:The idol of today pushes the hero of yesterday out of our recollection; and will, in turn, be supplanted by his successor of tomorrow. ~ washington-irving, @wisdomtrove 467:Any form of government, not just Capitalism, is whatever people who have all our money, drunk or sober, sane or insane, decide to do today. ~ kurt-vonnegut, @wisdomtrove 468:It is no longer a choice between violence and nonviolence in this world; it's nonviolence or nonexistence. That is where we are today. ~ martin-luther-king, @wisdomtrove 469:War will exist until that distant day when the conscientious objector enjoys the same reputation and prestige that the warrior does today. ~ john-f-kennedy, @wisdomtrove 470:What's hot today isn't likely to be hot tomorrow. The stock market reverts to fundamental returns over the long run. Don't follow the herd. ~ warren-buffet, @wisdomtrove 471:Today the main source of wealth is knowledge. And whereas you can conquer oil fields through war, you cannot acquire knowledge that way. ~ yuval-noah-harari, @wisdomtrove 472:What I don't like today is, to put it coarsely, the phony Hasidism, the phony mysticism. Many students say, "Teach me mysticism." It's a joke. ~ elie-wiesel, @wisdomtrove 473:Would you really dig into yesterday's garbage to make tonight's meal? Do you dig into yesterday's mental garbage to create today's experiences? ~ louise-hay, @wisdomtrove 474:Beyond speech and mind, Into the river of ever-effulgent Light My heart dives. Today thousands of doors, closed for millennia, Are opened wide. ~ sri-chinmoy, @wisdomtrove 475:I dream this day of wondrous things, of peace and hope and pride. I dance my dance with life today, I'm filled with love inside. ~ jonathan-lockwood-huie, @wisdomtrove 476:Let your first hour set the theme of success and positive action that is certain to echo through your entire day. Today will never happen again. ~ og-mandino, @wisdomtrove 477:Sobriety itself is today's high, for it is ultimately in the most centered consciousness that we find our power to transcend the world. ~ marianne-williamson, @wisdomtrove 478:The climax of terror is reached when the police state begins to devour its own children, when yesterday's executioner becomes today's victim. ~ hannah-arendt, @wisdomtrove 479:The voices of fear are so loud today. The voices of love should never shout, but neither should they whisper - not at a time like this. ~ marianne-williamson, @wisdomtrove 480:Today is a day for sober and mature reflection, not glee. Mindless celebration is both spiritually inappropriate and politically naive. ~ marianne-williamson, @wisdomtrove 481:Happy the man, and happy he alone, he who can call today his own; he who, secure within, can say, tomorrow do thy worst, for I have lived today. ~ john-dryden, @wisdomtrove 482:Sorry! I don't want any adventures, thank you. Not Today. Good morning! But please come to tea -any time you like! Why not tomorrow? Good bye! ~ j-r-r-tolkien, @wisdomtrove 483:Today, I will let go. I will stop trying to control everything. I will stop trying to make myself be and do better, and I will let myself be. ~ melody-beattie, @wisdomtrove 484:Hold fast to the diary from today on! Write regularly! Don't surrender! Even if no salvation should come, I want to be worthy of it every moment. ~ franz-kafka, @wisdomtrove 485:The public interest requires doing today those things that men of intelligence and good will would wish, five or ten years hence, had been done. ~ edmund-burke, @wisdomtrove 486:Today is the tomorrow you were optimistic about yesterday. What are you doing today to make tomorrow as rewarding as you had hoped today would be? ~ zig-ziglar, @wisdomtrove 487:And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. ~ martin-luther-king, @wisdomtrove 488:Do to your capacity. Always strive to extend your capacity. Ten minutes today, after a few days, twelve minutes. Master that, then again extend. ~ b-k-s-iyengar, @wisdomtrove 489:Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present. ~ marcus-aurelius, @wisdomtrove 490:It's our responsibility to see to it that the good outweighs the evil and I am convinced beyond a doubt that today's Americans will do exactly that! ~ zig-ziglar, @wisdomtrove 491:The factor stringing together individuals, society and nature is missing from today's educational system. That factor is spiritual values. ~ mata-amritanandamayi, @wisdomtrove 492:The prediction I can make with the highest confidence is that the most amazing discoveries will be the ones we are not today wise enough to foresee. ~ carl-sagan, @wisdomtrove 493:There is an emergent enlightenment appearing today, unique to no particular culture or ethnicity. Anyone who chooses to be, is its conduit. ~ marianne-williamson, @wisdomtrove 494:Tomorrow will never call to ask your opinion; you don't control it. Stop allowing today's possibilities to be robbed by tomorrow's insecurities. ~ steve-maraboli, @wisdomtrove 495:Your heart will be shattered by sorrow If you force it to live In tomorrow's ephemeral imagination-world Instead of in today's eternal Reality-Now. ~ sri-chinmoy, @wisdomtrove 496:You've got to believe in the possibilities. You've got to believe that tomorrow can be better than today. And here's the big one. Believe in yourself. ~ jim-rohn, @wisdomtrove 497:For me [Patriarchs] exist. Abraham, Isaac and Jacob exist today. They are people that you see with white beards. I have no doubt of their existence. ~ elie-wiesel, @wisdomtrove 498:Too many comics today ramble. By the time they get to the punch line, the audience has either gone to sleep, gone to the bathroom or gone to bed. ~ phyllis-diller, @wisdomtrove 499:But in the meantime all the life you have or ever will have is today, tonight, tomorrow, today, tonight, tomorrow, over and over again (I hope). ~ ernest-hemingway, @wisdomtrove 500:Now when I speak about Zen, I have a problem, in the sense that the Zen of today has lost the essence, in my estimation, of what I call "old Zen." ~ frederick-lenz, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Marry me today. ~ Cassandra Clare, #NFDB
2:Our role models today ~ Prince Ea, #NFDB
3:Someday begins today. ~ T K Leigh, #NFDB
4:you feeling today? ~ Kelly Rimmer, #NFDB
5:No Day but today ~ Jonathan Larson, #NFDB
6:website Stoicism Today ~ Anonymous, #NFDB
7:No day but today. ~ Jonathan Larson, #NFDB
8:So who are you today? ~ Pete Hautman, #NFDB
9:Today is very ~ John Walter Bratton, #NFDB
10:It’s snowing today. The ~ Tahereh Mafi, #NFDB
11:Living our bestlife today ~ John Green, #NFDB
12:Manna today or I starve. ~ Ann Voskamp, #NFDB
13:Today, it is a reality. ~ Mahesh Bhatt, #NFDB
14:What color is it today? ~ Abigail Roux, #NFDB
15:Mama’s still alive today. ~ Kamel Daoud, #NFDB
16:Today, my life is awesome. ~ Kim Holden, #NFDB
17:Living our best life today. ~ John Green, #NFDB
18:Make it happen today! ~ Stephen Richards, #NFDB
19:No shirt today. Dammit. ~ Colleen Hoover, #NFDB
20:Today Learner is Tomorrow Leader ~ Plato, #NFDB
21:Feast today makes fast tomorrow ~ Plautus, #NFDB
22:I started screaming today. ~ Tahereh Mafi, #NFDB
23:Learn today, lead tomorrow! ~ Cody Walker, #NFDB
24:May today be filled ~ John Walter Bratton, #NFDB
25:Pain today, pussy tomorrow. ~ Bobby Adair, #NFDB
26:Spring bursts today, ~ Christina Rossetti, #NFDB
27:Tomorrow composts today. ~ Bruce Sterling, #NFDB
28:How is your soul feeling today? ~ L J Shen, #NFDB
29:I’m ridiculously fragile today. ~ T L Swan, #NFDB
30:Make today worth remembering. ~ Zig Ziglar, #NFDB
31:Today I am even richer. ~ Stephen Richards, #NFDB
32:Today. Tomorrow. Always ~ Marley Valentine, #NFDB
33:Few books today are forgivable. ~ R D Laing, #NFDB
34:Maybe. Someday. Just not today. ~ T Torrest, #NFDB
35:Rejoice and love yourself today ~ Lady Gaga, #NFDB
36:Today he was going to push him. ~ Anonymous, #NFDB
37:Today.....I begin a new life". ~ Og Mandino, #NFDB
38:Today I found an old friend. ~ Edward Burns, #NFDB
39:Today I must dive deep within ~ Sri Chinmoy, #NFDB
40:today to find whether or not ~ Jodi Picoult, #NFDB
41:All you have to do is today ~ Jennifer Niven, #NFDB
42:Claim today as a demarcation; ~ Debbie Ford, #NFDB
43:Each Today is Yesterday's Tomorrow ~ Moondog, #NFDB
44:Hope death finds you well today. ~ G A Aiken, #NFDB
45:I am happy today. I am a tyrant. ~ Ana s Nin, #NFDB
46:I have a dream today ~ Martin Luther King Jr, #NFDB
47:Is today a good day to die? ~ Jennifer Niven, #NFDB
48:Make today ricidulously amazing. ~ Anonymous, #NFDB
49:The ocean doesn't want me today, ~ Tom Waits, #NFDB
50:Today is ever present. ~ Sri Ramana Maharshi, #NFDB
51:Today will never come again. ~ Thomas Merton, #NFDB
52:Commit today, forget tomorrow. ~ Marina Adair, #NFDB
53:If I die today, it'd be a holiday ~ Lil Wayne, #NFDB
54:I have a dream today! ~ Martin Luther King Jr, #NFDB
55:I heard the news today, oh boy. ~ David Bowie, #NFDB
56:Israel today is bad for the Jews. ~ Tony Judt, #NFDB
57:It's never been today before. ~ Cynthia Voigt, #NFDB
58:Live today, for tomorrow we die. ~ Alan Furst, #NFDB
59:so mom got the postcard today ~ Rebecca Stead, #NFDB
60:Waste today, want tomorrow... ~ Lauren Oliver, #NFDB
61:Do it today or later you’ll pay! ~ J K Rowling, #NFDB
62:Everyone was doomsdaying today. * ~ Tim Lebbon, #NFDB
63:From today, painting is dead. ~ Paul Delaroche, #NFDB
64:May your heart be lighter today. ~ Harley King, #NFDB
65:Our best today; better tomorrow. ~ Ben Bradlee, #NFDB
66:Punpun was just fine again today. ~ Inio Asano, #NFDB
67:Today anyone can be in business. ~ Jason Fried, #NFDB
68:Today we are all Egyptians. ~ Jens Stoltenberg, #NFDB
69:All a poet can do today is warn. ~ Wilfred Owen, #NFDB
70:All I've got to do today is smile. ~ Paul Simon, #NFDB
71:It’s today and we’re free! ~ Karen Marie Moning, #NFDB
72:Today is Yesterday's Pupil. ~ Benjamin Franklin, #NFDB
73:Today it’s just us and the wind. ~ Cynthia Hand, #NFDB
74:What did you try hard at today? ~ Carol S Dweck, #NFDB
75:Why worry, if today be sweet'? ~ Thrity Umrigar, #NFDB
76:Continued experiment with dog today. ~ Eric Gill, #NFDB
77:Goal; Be kind to a stranger today. ~ Demi Lovato, #NFDB
78:How I was raised is what I am today. ~ Joan Chen, #NFDB
79:Let's start a new tomorrow, today. ~ Neil Gaiman, #NFDB
80:The forecast today is love all around. ~ R Kelly, #NFDB
81:The sun shines today also. ~ Ralph Waldo Emerson, #NFDB
82:Today I am wise, so I am changing myself. ~ Rumi, #NFDB
83:Tomorrow never comes, it is always today. ~ Osho, #NFDB
84:We have only today. Let us begin ~ Mother Teresa, #NFDB
85:Awakening Your Inner Genius today. ~ Sean Patrick, #NFDB
86:Fight today, cry tomorrow. ~ Brian Michael Bendis, #NFDB
87:Hate today, no love for tomorrow ~ Marilyn Manson, #NFDB
88:Have you read your UNDERPANTS today? ~ Dav Pilkey, #NFDB
89:I bet I catch the first prey today, ~ Erin Hunter, #NFDB
90:It dances today, my heart, ~ Rabindranath Tagore, #NFDB
91:Max-I'm not going to die today. ~ James Patterson, #NFDB
92:Night falls fast. Today is the past. ~ John Green, #NFDB
93:Today, Mr. Darcy is a vampire. ~ Orson Scott Card, #NFDB
94:We got to pray just to make it today. ~ MC Hammer, #NFDB
95:Why tomorrow when there is today? ~ Connor Franta, #NFDB
96:another three inches today! ~ Rachel Ren e Russell, #NFDB
97:Don't believe everything you hear today ~ Joe Hill, #NFDB
98:Fashion is about today and tomorrow. ~ Paul Smith, #NFDB
99:Hokahey! Today is a good day to die. ~ Crazy Horse, #NFDB
100:Let today be the start of something new. ~ Unknown, #NFDB
101:Make today a gift to your future self. ~ Anonymous, #NFDB
102:marginalia we were discussing today, ~ Umberto Eco, #NFDB
103:My little kitten is scratchy today. ~ Helen Brooks, #NFDB
104:talked to Allie today? Is there ~ Mary Kay Andrews, #NFDB
105:The mood of the '50s is like today. ~ Nancy Peters, #NFDB
106:Today is a king in disguise. ~ Ralph Waldo Emerson, #NFDB
107:Today is a new day for the land. ~ Antonis Samaras, #NFDB
108:Today, I will strive for balance. ~ Melody Beattie, #NFDB
109:Today's rebel is tomorrow's tyrant. ~ Ariel Durant, #NFDB
110:Today the world is a big jungle. ~ Roberto Cavalli, #NFDB
111:Tomorrow's life is too late. Live today. ~ Martial, #NFDB
112:Gather the roses of life today. ~ Pierre de Ronsard, #NFDB
113:I meant to do my work today ~ Richard Le Gallienne, #NFDB
114:I'm the hip-hop Quincy Jones of today ~ Wyclef Jean, #NFDB
115:I will surrender to the moment today. ~ Karan Casey, #NFDB
116:Jewels! Today each twig is important, ~ Anne Sexton, #NFDB
117:Night falls fast. Today is in the past, ~ Anonymous, #NFDB
118:Night falls fast. Today is in the past ~ John Green, #NFDB
119:No one today knows what is indecent. ~ Jack Valenti, #NFDB
120:On your birthday today, don't ~ John Walter Bratton, #NFDB
121:Start today to follow your heart. ~ Melody Beattie, #NFDB
122:Today is a good day for war to end. ~ Deepak Chopra, #NFDB
123:Today is much more an age of greed ~ Richard Rogers, #NFDB
124:Today she told me about the Crow King. ~ Barry Lyga, #NFDB
125:Today’s palace is tomorrow’s random rubble. ~ Sri M, #NFDB
126:Today's pig is tomorrows bacon! ~ Hunter S Thompson, #NFDB
127:Today sucks. I’m goin’ back to bed. ~ Matt Fraction, #NFDB
128:Your today is connected to your tomorrow. ~ Unknown, #NFDB
129:Alone! yesterday, today and forever. ~ M F Moonzajer, #NFDB
130:Aloysius, you mad or sane today? ~ Anthony C Winkler, #NFDB
131:Anything I do today, I regard as urgent. ~ Malcolm X, #NFDB
132:But today--today I will just be. ~ Francisco X Stork, #NFDB
133:Do your duty today and repent tomorrow. ~ Mark Twain, #NFDB
134:Have you sipped your poems today? ~ Helvy Tiana Rosa, #NFDB
135:I've got nothing to do today but smile. ~ Paul Simon, #NFDB
136:Late April and you are three; today ~ W D Snodgrass, #NFDB
137:let me forget about today until tomorrow ~ Bob Dylan, #NFDB
138:My voice is stronger today than ever. ~ Shania Twain, #NFDB
139:Night falls fast. Today is in the past. ~ John Green, #NFDB
140:One day you will be nostalgic for today. ~ Lang Leav, #NFDB
141:One today is better than two tomorrows. ~ R J Ellory, #NFDB
142:One today is worth two tomorrows ~ Benjamin Franklin, #NFDB
143:Richard, you got to be a man today. ~ Stephen Hunter, #NFDB
144:Rock 'n' roll is like a circus today. ~ Ray Manzarek, #NFDB
145:The beginning is always today. ~ Mary Wollstonecraft, #NFDB
146:The greatest threat facing America today ~ Ron Paul, #NFDB
147:The world today doesn't please me. ~ Brigitte Bardot, #NFDB
148:Today a reader, tomorrow a leader. ~ Margaret Fuller, #NFDB
149:Today, Iraq is Harvard for terrorism. ~ Donald Trump, #NFDB
150:Today is a brand new beginning for me! ~ Joyce Meyer, #NFDB
151:Today is the beginning of a new dream. ~ Miguel Ruiz, #NFDB
152:Today is tomorrow and yesterday. ~ Jorge Luis Borges, #NFDB
153:Today, wealth is in information. ~ Robert T Kiyosaki, #NFDB
154:Today, you have 100% of your life left. ~ Tom Landry, #NFDB
155:What we do right now, today, matters. ~ John F Kerry, #NFDB
156:I'm not even supposed to be here today. ~ Kevin Smith, #NFDB
157:Live today like there's no tomorrow! ~ Jerry Spinelli, #NFDB
158:Lord, make me a blessing to someone today ~ Jan Karon, #NFDB
159:One today is worth two tomorrows, ~ Benjamin Franklin, #NFDB
160:One today is worth two tomorrows. ~ Benjamin Franklin, #NFDB
161:Teachers today can't take to a child. ~ James Hillman, #NFDB
162:That outpouring is still on today. ~ Chris Oyakhilome, #NFDB
163:The future starts today, not tomorrow. ~ John Paul II, #NFDB
164:There are problems in the world today. ~ John R Allen, #NFDB
165:The same yesterday, today, and forever. ~ John Bunyan, #NFDB
166:Today's future is tomorrow's yesterday. ~ Neil Gaiman, #NFDB
167:Today's thoughts are tomorrow's actions. ~ Max Lucado, #NFDB
168:Today the day I’ll answer them all!” I ~ Thomas Frank, #NFDB
169:Today will die tomorrow. ~ Algernon Charles Swinburne, #NFDB
170:Wear your boots if you wander today ~ Shirley Jackson, #NFDB
171:What did you ASK at school today? ~ Richard P Feynman, #NFDB
172:Would we fall in love if we met today? ~ Gayle Forman, #NFDB
173:Enjoy today because it won't come back. ~ Leslie Gould, #NFDB
174:I am who I am today because of my mother. ~ Kevin Hart, #NFDB
175:It truly feels great to be a Cub today. ~ Theo Epstein, #NFDB
176:Lord, make me a blessing to someone today. ~ Jan Karon, #NFDB
177:Rules broken today become norms tomorrow. ~ Bill Gates, #NFDB
178:She will not die today. I won't let her. ~ Erin Hunter, #NFDB
179:Take someone NEW AND WEIRD to lunch today ~ Tom Peters, #NFDB
180:The idols of today are unmistakable - ~ Jonathan Sacks, #NFDB
181:The six people you must find today... ~ James Altucher, #NFDB
182:Think for tomorrow but act for today. ~ Mahatma Gandhi, #NFDB
183:Three more homes were broken into today, ~ Lenore Look, #NFDB
184:Today has enough worries of its own. ~ Karen Kingsbury, #NFDB
185:Today I can do anything I put my mind to. ~ Louise Hay, #NFDB
186:Today, India is a nuclear weapons state. ~ Abdul Kalam, #NFDB
187:Today , I saved Brody Carmicheal's life! ~ Chanda Hahn, #NFDB
188:Today is declared an unscheduled holiday. ~ Lois Lowry, #NFDB
189:Today is the first step of our new lives. ~ Inio Asano, #NFDB
190:Today is tomorrow, and present is past. ~ Jane Roberts, #NFDB
191:today i will find strength in my weakness ~ Mark Twain, #NFDB
192:Today life opened inside me like an egg. ~ Anne Sexton, #NFDB
193:Today might be the best day of my life! ~ Jos N Harris, #NFDB
194:Today’s decisions are tomorrow’s reality. ~ A G Riddle, #NFDB
195:Today things are better than yesterday. ~ Aristophanes, #NFDB
196:Today vegetables. Tomorrow...the world! ~ Deborah Howe, #NFDB
197:Too late is tomorrow's life; live for today. ~ Martial, #NFDB
198:You're rich if you've had a meal today. ~ Billy Graham, #NFDB
199:Be better tomorrow than you are today. ~ John C Maxwell, #NFDB
200:Computers today are brilliant idiots, ~ Walter Isaacson, #NFDB
201:I changed my life today. What did you do? ~ Paul Newman, #NFDB
202:If you fell down yesterday, stand up today. ~ H G Wells, #NFDB
203:I've grown into the person I am today. ~ Mike Conley Jr, #NFDB
204:Learn from yesterday, live for today. ~ Albert Einstein, #NFDB
205:Light tomorrow with today! ~ Elizabeth Barrett Browning, #NFDB
206:Light tomorrow with today. ~ Elizabeth Barrett Browning, #NFDB
207:Opportunity today, prosperity tomorrow. ~ Julian Castro, #NFDB
208:Today I am the greatest of all time. ~ Rickey Henderson, #NFDB
209:Today is reality. Yesterday is history. ~ Prince Andrew, #NFDB
210:Today I will be the master of my emotions. ~ Og Mandino, #NFDB
211:Today, monogamy is one person at a time. ~ Esther Perel, #NFDB
212:Today's empire is tomorrow's ashes... ~ Mumia Abu Jamal, #NFDB
213:Today's limit ain't the same as tomorrow's. ~ Toba Beta, #NFDB
214:Today, the word “sin” has lost its power ~ David Brooks, #NFDB
215:Tomorrow do thy worst, for I have lived today. ~ Horace, #NFDB
216:What did we do today to frighten the world? ~ Glen Cook, #NFDB
217:What’s gotten into you today? All evening ~ Dean Koontz, #NFDB
218:Wonder is our need today, not information. ~ Elia Kazan, #NFDB
219:You cannot meet today's crisis tomorrow. ~ Saul Alinsky, #NFDB
220:Bit of a hormone imbalance today, yeah? ~ Claire Farrell, #NFDB
221:I am not in the giving vein today. ~ William Shakespeare, #NFDB
222:Instead of using medicine, better fast today. ~ Plutarch, #NFDB
223:In the human race today, you came last. ~ Spike Milligan, #NFDB
224:I've struggled a lot for what I have today. ~ Raj Kapoor, #NFDB
225:Live as though today is your last day. ~ Marcus Aurelius, #NFDB
226:Money for me today does not really matter. ~ Jackie Chan, #NFDB
227:Only sick music makes money today. ~ Friedrich Nietzsche, #NFDB
228:Preparation for tomorrow is hard work today. ~ Bruce Lee, #NFDB
229:The crisis of today is the joke of tomorrow. ~ H G Wells, #NFDB
230:Today, and this very moment, is a gift. ~ Robin S Sharma, #NFDB
231:Today is today. But there are many tomorrows ~ Dan Brown, #NFDB
232:Today, let us swim wildly, joyously in gratitude. ~ Rumi, #NFDB
233:Today was going to be another dark day. ~ Angela Marsons, #NFDB
234:Tomorrow’s victory is today’s practice. ~ Chris Bradford, #NFDB
235:What I'm sowing today, I be reaping tomorrow ~ LL Cool J, #NFDB
236:What’s your small thing for today?”
“You. ~ Erin Watt,#NFDB
237:Believe in yourself, and start today! ~ Robert T Kiyosaki, #NFDB
238:Business today consists in persuading crowds. ~ T S Eliot, #NFDB
239:By ignoring tomorrow, we undermine today. ~ Jamais Cascio, #NFDB
240:Everything's fine today, that is our illusion. ~ Voltaire, #NFDB
241:She didn’t have time for Alzheimer’s today. ~ Lisa Genova, #NFDB
242:slid the mirror fragment off today’s Prophet, ~ Anonymous, #NFDB
243:That's all for today, Monsieur Antichrist. ~ Albert Camus, #NFDB
244:The future depends on what you do today. ~ Mahatma Gandhi, #NFDB
245:The tricks of today are the truths of tomorrow. ~ Man Ray, #NFDB
246:Today God gives milk / and I have the pail. ~ Anne Sexton, #NFDB
247:Today he became a killer, or else a corpse. ~ Eoin Colfer, #NFDB
248:Today is the most important day of our lives. ~ Nhat Hanh, #NFDB
249:Today is what the Lord has prepared you for. ~ Mark Dever, #NFDB
250:Today, I will practice loving self-care. ~ Melody Beattie, #NFDB
251:Today’s friends are tomorrow’s enemies. ~ Alexandre Dumas, #NFDB
252:Today's science is tomorrow's technology. ~ Edward Teller, #NFDB
253:Today Syria, tomorrow your country. ~ Mahmoud Ahmadinejad, #NFDB
254:Today the discredit of words is very great. ~ John Berger, #NFDB
255:Today was tomorrow yesterday so don't inhale. ~ Mel Blanc, #NFDB
256:Tomorrow will use you the way you use today. ~ CrimethInc, #NFDB
257:What can you be grateful for today? Who ~ Anthony Robbins, #NFDB
258:Whatever happens tomorrow, we had today. ~ David Nicholls, #NFDB
259:What you do today creates every tomorrow. ~ Oprah Winfrey, #NFDB
260:And tomorrow would be better than today. ~ Jennifer Robson, #NFDB
261:Be wise today so you don't cry tomorrow. ~ E A Bucchianeri, #NFDB
262:Don't fear whatever God lays before you today. ~ Jan Karon, #NFDB
263:Expect nothing. Today: that is your life. ~ Kurt Tucholsky, #NFDB
264:I don't usually stink. But I stunk today. ~ Peyton Manning, #NFDB
265:It might be better if we travel alone today, ~ Erin Hunter, #NFDB
266:Kids today don't know that much about vinyl. ~ Martin Gore, #NFDB
267:Kids today look at me like I'm Neil Young. ~ Uncle Kracker, #NFDB
268:Learn today so that you may live tomorrow ~ Chris Bradford, #NFDB
269:The future starts today, not tomorrow. ~ Pope John Paul II, #NFDB
270:The only winner today is big business. ~ Stonewall Jackson, #NFDB
271:The rain is sharp today, as you shock me sane. ~ Tori Amos, #NFDB
272:Today is a reader, tomorrow's a leader... ~ John C Maxwell, #NFDB
273:Today is Siddhi Day or the Day of Victory. ~ Sri Aurobindo, #NFDB
274:Today is the best day to accomplish something. ~ Jon Jones, #NFDB
275:Today I will multiply my value a hundredfold. ~ Og Mandino, #NFDB
276:Today’s “Dialect” Is Tomorrow’s “Language ~ John McWhorter, #NFDB
277:Today’s enlightenment is tomorrows mistake ~ Shinzen Young, #NFDB
278:Today the pain was emotional, the worst kind ~ C J Roberts, #NFDB
279:Today. This bright new day that awaits us ~ David Nicholls, #NFDB
280:Today we rule Germany, tomorrow, the world. ~ Adolf Hitler, #NFDB
281:Tomorrow is not yours until it becomes today. ~ Beem Weeks, #NFDB
282:UNSETTLED QUESTIONS FOR THEOLOGY TODAY (1920) ~ Karl Barth, #NFDB
283:We are today a nearly 100% banked country. ~ Narendra Modi, #NFDB
284:Whatever can happen at any time can happen today. ~ Seneca, #NFDB
285:When I was young, I was older than I am today. ~ Rita Dove, #NFDB
286:Why do tomorrow what you can do today? ~ Benjamin Franklin, #NFDB
287:Writing is today 's currency for good ideas. ~ Jason Fried, #NFDB
288:Yesterday's home runs don't win today's games. ~ Babe Ruth, #NFDB
289:Your future depends on what you do today. ~ Mahatma Gandhi, #NFDB
290:Am I holding on to Unexpressed emotions today? ~ Bren Brown, #NFDB
291:As a child lives today, he will live tomorrow. ~ John Dewey, #NFDB
292:Because my heart is running the show today. ~ Kate Racculia, #NFDB
293:Do not borrow tomorrow's troubles today ~ Stephen R Lawhead, #NFDB
294:Don't let yesterday take up too much of today ~ Will Rogers, #NFDB
295:Don't let yesterday use up too much of today. ~ Will Rogers, #NFDB
296:Do today what you want for your tomorrows ~ Robert Kiyosaki, #NFDB
297:Except Detective Reed did show up today. You ~ Lisa Jackson, #NFDB
298:Have I done what is really important today? ~ Ken Blanchard, #NFDB
299:I forgive myself...today I forgive myself ~ Kristin Cashore, #NFDB
300:I had a few miracles happen out there today. ~ Ben Crenshaw, #NFDB
301:I'm feeling generous today. You get to live. ~ Frank Beddor, #NFDB
302:I sucked a lot of breasts to get where I am today. ~ Banksy, #NFDB
303:May today be the greatest day of your life! ~ Emilie Barnes, #NFDB
304:My heart is a bargain today. Will you take it? ~ W C Fields, #NFDB
305:Put right the things you can put right today. ~ M L Stedman, #NFDB
306:Send message to the future by writing it today! ~ Toba Beta, #NFDB
307:set goals like “clothes today, books tomorrow. ~ Marie Kond, #NFDB
308:They who lose today may win tomorrow. ~ Miguel de Cervantes, #NFDB
309:Today at least I live in a better place ~ Sidharth Malhotra, #NFDB
310:Today I create a stress-free world for myself. ~ Louise Hay, #NFDB
311:Today is made of yesterday, each time I steal ~ Anne Sexton, #NFDB
312:Today's Baudelaires are hip-hop artists. ~ Jonathan Franzen, #NFDB
313:Today's trend ends up in tomorrow's landfill. ~ David Amram, #NFDB
314:Today you live, child. Tomorrow, you dream. ~ Lawrence Hill, #NFDB
315:Tomorrow you'll be brave, you say? Fool! Dive today. ~ Rumi, #NFDB
316:We cannot show weakness in this world today ~ George W Bush, #NFDB
317:We need useless theory more than ever today. ~ Slavoj Zizek, #NFDB
318:What's vice today may be virtue, tomorrow. ~ Henry Fielding, #NFDB
319:Yesterday should be the teacher of today. ~ Publilius Syrus, #NFDB
320:You'll... you'll... live your best life today. ~ John Green, #NFDB
321:But whatever you've been today is already over. ~ Wayne Dyer, #NFDB
322:Do not let yesterday use up too much of today ~ Lisa Wingate, #NFDB
323:Don't let yesterday take up too much of today. ~ John Wooden, #NFDB
324:Don’t Let Yesterday Take Up Too Much Of Today. ~ Will Rogers, #NFDB
325:Don't put off for tomorrow what you should do today. ~ Aesop, #NFDB
326:Enjoy today because it won't come back. ~ Mindy Starns Clark, #NFDB
327:Growth today is an investment for tomorrow. ~ John C Maxwell, #NFDB
328:"How you live today is how you live your life." ~ Tara Brach, #NFDB
329:If God were alive today, He'd be an atheist. ~ Kurt Vonnegut, #NFDB
330:If you release me today, I'll preach tomorrow. ~ John Bunyan, #NFDB
331:I had today so what does tomorrow matter! ~ Stephen Richards, #NFDB
332:I have never been one to look beyond today. ~ Tucker Carlson, #NFDB
333:I just loved and love life. I love it today. ~ Jayne Meadows, #NFDB
334:My people are Americans. My time is today. ~ George Gershwin, #NFDB
335:No, I think the pitching today has more depth. ~ Ernie Banks, #NFDB
336:No matter how you feel, you made progress today. ~ Kris Carr, #NFDB
337:Nothing has happened today except kindness. ~ Gertrude Stein, #NFDB
338:Our nation is today a powerful nation. ~ Mahmoud Ahmadinejad, #NFDB
339:The beginning is always today. ~ Mary Wollstonecraft Shelley, #NFDB
340:The future is what I create today. Every day. ~ Chris Brogan, #NFDB
341:This is the biggest problem in analytics today. ~ Chip Heath, #NFDB
342:Today has never happened and it doesn't frighten me. ~ Bjork, #NFDB
343:Today I offer a prayer of forgiveness: ~ Mary Anne Radmacher, #NFDB
344:Today is the only time we can possibly live. ~ Dale Carnegie, #NFDB
345:Today’s worry does not prevent tomorrow’s woes. ~ Jaymin Eve, #NFDB
346:Today, try to be generous.Give your heart. ~ Jalaluddin Rumi, #NFDB
347:Today we are shapers of the world of tomorrow. ~ Walt Disney, #NFDB
348:Today, writers want to impress other writers. ~ Paulo Coelho, #NFDB
349:Well, we're meant to be writing stories today, ~ Mark Haddon, #NFDB
350:Well, we're meant to be writing stories today. ~ Mark Haddon, #NFDB
351:Whatever happens tomorrow, we've had today. ~ David Nicholls, #NFDB
352:What worked yesterday doesn’t always work today. ~ Anonymous, #NFDB
353:Who they are today isn't who they were then. ~ Beth Harbison, #NFDB
354:Yesterday’s snow job becomes today’s sermon. ~ Kurt Vonnegut, #NFDB
355:Cherish yesterday, Dream tomorrow, Live today. ~ Richard Bach, #NFDB
356:Don't fear tomorrow, till today's done with you. ~ Celia Rees, #NFDB
357:don't fear tomorrow, 'til today's done with you. ~ Celia Rees, #NFDB
358:Don’t let yesterday use up too much of today. ~ Julie Hockley, #NFDB
359:Don't let yesterday use up too much of today ~ Tracie Puckett, #NFDB
360:I don't remember yesterday. Today it rained. ~ Big Joe Turner, #NFDB
361:I have died so little today, friend, forgive me. ~ Thomas Lux, #NFDB
362:I love you. Today. Tomorrow. Always.” I ~ Michelle Leighton, #NFDB
363:It is thrifty to prepare today for wants of tomorrow. ~ Aesop, #NFDB
364:It's raining today. The sky is weeping for us. ~ Tahereh Mafi, #NFDB
365:Panem today Panem tomorrow Panem FOREVER!!! ~ Suzanne Collins, #NFDB
366:Racism today is the ultimate evil in the world ~ Pope Francis, #NFDB
367:The choices you make today design your future ~ Deepak Chopra, #NFDB
368:The pain of yesterday is the strength of today ~ Paulo Coelho, #NFDB
369:Today I am loving and kind to myself and others. ~ Louise Hay, #NFDB
370:Today is the first and last day of forever. ~ Stephenie Meyer, #NFDB
371:Today is the tomorrow you worried about yesterday ~ Anonymous, #NFDB
372:Today is today. But there are many tomorrows... ~ Dan Millman, #NFDB
373:Today matters because tomorrow can’t be assumed ~ Dave Harvey, #NFDB
374:Today, Paris is the capital of the world. ~ Francois Hollande, #NFDB
375:Today’s “best practices” lead to dead ends; the ~ Peter Thiel, #NFDB
376:Today's burdens can strengthen you for tomorrow. ~ Mark Twain, #NFDB
377:Today's shocks are tomorrow's conventions. ~ Carolyn Heilbrun, #NFDB
378:Tomorrow do thy worst, for I have lived today: ~ John Dryden, #NFDB
379:Whatever. Great day. Today. Best day of my life. ~ John Green, #NFDB
380:What single brave decision will I make today? ~ Michael Hyatt, #NFDB
381:And in today already walks tomorrow. ~ Samuel Taylor Coleridge, #NFDB
382:everything is going to be okay, just not today. ~ River Savage, #NFDB
383:I am everything I am today, because of my past. ~ Maajid Nawaz, #NFDB
384:i know which side of the train i was on today. ~ Amanda Palmer, #NFDB
385:I'm not giving up on life. I'm giving up on today. ~ Dane Cook, #NFDB
386:I see you overdosed on vitamin bitch today, ~ Lori G Armstrong, #NFDB
387:I was different from most young conductors today. ~ Kurt Masur, #NFDB
388:Learn from the past and let it go. Live in today. ~ Louise Hay, #NFDB
389:Let her have today.Leave tomorrow to the angels. ~ Kami Garcia, #NFDB
390:Make today so awesome that yesterday gets jealous. ~ Anonymous, #NFDB
391:money so they say is the root of all evil today ~ Roger Waters, #NFDB
392:Our work to improve privacy continues today. ~ Mark Zuckerberg, #NFDB
393:possibilities You have in store for me.Today, ~ Iyanla Vanzant, #NFDB
394:Somewhere in the future I am remembering today. ~ David Berman, #NFDB
395:Start spreading the news, I am leaving today. ~ Frank Sinatra, #NFDB
396:That was yesterday. Now it was today. Glamora ~ Danielle Paige, #NFDB
397:The cultivation of Love is the greatest need today. ~ Sai Baba, #NFDB
398:The game-playing market today is pretty sizable. ~ John Romero, #NFDB
399:The pain of yesterday is the strength of today. ~ Paulo Coelho, #NFDB
400:Tinder was like tequila—fun today, sad tomorrow ~ Tom Perrotta, #NFDB
401:To be here today is just beyond my wildest dreams. ~ Rick Yune, #NFDB
402:Today everything exists to end in a photograph. ~ Susan Sontag, #NFDB
403:Today Gustaw has died, today Konrad was born ~ Adam Mickiewicz, #NFDB
404:Today Is A Good Day For Someone Else To Die! ~ Terry Pratchett, #NFDB
405:Today is the tomorrow you were promised yesterday. ~ Shaun Tan, #NFDB
406:Today's handicap might be tomorrow's advantage. ~ Nick Vujicic, #NFDB
407:Today's innovation is tomorrow's tradition. ~ Lidia Bastianich, #NFDB
408:TODAY WORRIED YOU YESTERDAY AND ALL IS WELL. ~ Matthew Desmond, #NFDB
409:Today you have to run faster to stay in place. ~ Philip Kotler, #NFDB
410:TOMORROW NEVER COME,
IT IS ALWAYS TODAY,
(OSHO) ~ Osho,#NFDB
411:Tomorrow's destiny becomes today's direction. ~ John C Maxwell, #NFDB
412:We stand today on the edge of a new frontier. ~ John F Kennedy, #NFDB
413:What is truth today may be a damn lie next week. ~ Lenny Bruce, #NFDB
414:Yesterday was a memory. Today was a hope. ~ Karen Marie Moning, #NFDB
415:You know what shows today are missing? Stars. ~ Aaron Spelling, #NFDB
416:Anyone who fights for the future, lives in it today. ~ Ayn Rand, #NFDB
417:A writer is someone who has written something today ~ J A Jance, #NFDB
418:By studying yesterday, you will understand today. ~ Suzy Kassem, #NFDB
419:Can you work in a stop by the Miras’ sometime today? ~ J D Robb, #NFDB
420:Cosmic Ordering is a dish best served today. ~ Stephen Richards, #NFDB
421:Everybody is talking today about the economy. ~ Joschka Fischer, #NFDB
422:Everyone today has a story; the world’s an archive. ~ Anne Rice, #NFDB
423:Everything in the street today seems soft focus. ~ Irvine Welsh, #NFDB
424:For people are like mist, here today gone tomorrow. ~ Anonymous, #NFDB
425:He, who is not prepared today, will be less so tomorrow. ~ Ovid, #NFDB
426:If we survive today, we can fix it tomorrow. ~ William Hertling, #NFDB
427:I needed you to become what you are today-a hero. ~ M R Merrick, #NFDB
428:Jesus is coming back - it could even be today. ~ David Jeremiah, #NFDB
429:Let us be poised, wise and our own today. ~ Ralph Waldo Emerson, #NFDB
430:Live life as if today is your last day living. :-) ~ Libba Bray, #NFDB
431:Live life today like there is no coffee tomorrow. ~ Meik Wiking, #NFDB
432:money so they say is the root of all evil today ~ Roger Waters, #NFDB
433:Morality in Europe today is herd-morality ~ Friedrich Nietzsche, #NFDB
434:Only my insanity keeps me sane in today's world. ~ Paulo Coelho, #NFDB
435:Smile and thank God, that you are alive today! ~ John Steinbeck, #NFDB
436:Stay hungry, remain humble and get better today. ~ Pete Carroll, #NFDB
437:There would be menus, offered today by a girl ~ Jennifer Weiner, #NFDB
438:Today is yours to shape. Create a masterpiece! ~ Steve Maraboli, #NFDB
439:Today's art has been cancelled due to police activity. ~ Banksy, #NFDB
440:Today's gratitude buys tomorrows happiness. ~ Michael McMillian, #NFDB
441:today’s news is tomorrow’s fish and chip wrappers, ~ Jane Green, #NFDB
442:Today will live forever in the memory of tomorrow. ~ Jay McLean, #NFDB
443:today you are driven by silent, meaningful gazes, ~ N K Jemisin, #NFDB
444:We must act today in order to preserve tomorrow ~ Ronald Reagan, #NFDB
445:What can I do today to take a step forward? ~ Christopher Reeve, #NFDB
446:Without TVXQ, I wouldn't be like myself, who I am today ~ Junsu, #NFDB
447:Yesterday I was lying, today I am telling the truth. ~ Bob Arum, #NFDB
448:You know, kids text a lot today. It's phenomenal. ~ Mike DeWine, #NFDB
449:You make me want to be a better than I am today. ~ Truth Devour, #NFDB
450:Damien Vesper Didn't plan on killing anyone today ~ Rick Riordan, #NFDB
451:Did you write today? Then you're a writer today. ~ Julia Cameron, #NFDB
452:Do not ruin today with mourning tomorrow. ~ Catherynne M Valente, #NFDB
453:Hey hey Susan Day have you killed any kids today? ~ Stephen King, #NFDB
454:How's Uncle Louis today?" "Who?" "And Aunt Maude? ~ Ray Bradbury, #NFDB
455:If Jesus came back today, I think he'd throw up. ~ Jesse Ventura, #NFDB
456:In the context of today, this WAS heroism. ~ John Howard Griffin, #NFDB
457:Kids today don't watch a black and white movie. ~ Robert Englund, #NFDB
458:Never do today what you can put off until tomorrow. ~ Heraclitus, #NFDB
459:Night falls fast. Today is in the past. ~ Edna St Vincent Millay, #NFDB
460:No other road, no other way, No day but today! ~ Jonathan Larson, #NFDB
461:No other road, no other way, no day but today. ~ Jonathan Larson, #NFDB
462:people today are developing an aversion to thinking. ~ Anonymous, #NFDB
463:Run, leap and celebrate for you are alive today! ~ Bryant McGill, #NFDB
464:The obvious matters are more imperceptible today. ~ Pawan Mishra, #NFDB
465:The players have to come and play. Today we did. ~ Bill Laimbeer, #NFDB
466:The youth of today are the leaders of tomorrow. ~ Nelson Mandela, #NFDB
467:Time and silence are the most luxurious things today. ~ Tom Ford, #NFDB
468:Today I like my first ladies with a little bite. ~ Gillian Flynn, #NFDB
469:Today is a gift; take pleasure in unwrapping it! ~ Emilie Barnes, #NFDB
470:Today is the first day of the rest of your life. ~ Abbie Hoffman, #NFDB
471:Today, let’s focus just on what’s in front of us. ~ Ryan Holiday, #NFDB
472:Today's imaginary band name: The Significan't. ~ Janina Gavankar, #NFDB
473:What is good today may be a cliche tomorrow. ~ Alexey Brodovitch, #NFDB
474:Yesterday i was a fool,today i know better. ~ Fyodor Dostoyevsky, #NFDB
475:Yesterday's adaptations are today's routines. ~ Ronald A Heifetz, #NFDB
476:A year from now you may wish you had started today. ~ Karen Lamb, #NFDB
477:But today it feels as though home has come to him. ~ Gayle Forman, #NFDB
478:Cops today are nothing but an armed tax collector ~ Frank Serpico, #NFDB
479:Dreams are today's answers to tomorrow's questions. ~ Edgar Cayce, #NFDB
480:Good action today will produce good living tomorrow. ~ Zig Ziglar, #NFDB
481:If it was true today, it might be untrue tomorrow. ~ Janet Morris, #NFDB
482:If I waste today I destroy the last page of my life. ~ Og Mandino, #NFDB
483:India will be tomorrow what China is today. ~ Salvatore Ferragamo, #NFDB
484:In the western world today everyone is a democrat. ~ Moses Finley, #NFDB
485:It is thrifty to prepare today for the wants of tomorrow. ~ Aesop, #NFDB
486:It's an unbelievably tight race for hideous today. ~ Michael Kors, #NFDB
487:It’s just that I was released from prison today. ~ Jeffrey Archer, #NFDB
488:I won't let fear of tomorrow steal joy form today. ~ Heidi Heilig, #NFDB
489:Life isn't about tomorrow ~ Life is about today ~ Beverly Preston, #NFDB
490:Make today's solid ground out of yesterday's quicksand. ~ Mos Def, #NFDB
491:Make your stand today. On this spot. On this day. ~ Ming Dao Deng, #NFDB
492:May the optimism of tomorrow be your foundation for today. ~ Wale, #NFDB
493:Never do today what you can put off until tomorrow. ~ Heraclitus, #NFDB
494:Please deal with the Radical Islamic Threat today. ~ Bobby Jindal, #NFDB
495:The cares of today are seldom those of tomorrow. ~ William Cowper, #NFDB
496:The future belongs to those who prepare for it today. ~ Malcolm X, #NFDB
497:The Justice of today is born of yesterday's pity. ~ Julia Lathrop, #NFDB
498:Today, capitalism faces a deep structural crisis. ~ Kshama Sawant, #NFDB
499:Today, if you're not an alcoholic, you're nobody. ~ Dick Van Dyke, #NFDB
500:Today is a gift I honor by fully living it. ~ Mary Anne Radmacher, #NFDB
501:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46, #NFDB
502:Today I stood taller from walking among the trees. ~ Willa Cather, #NFDB
503:Today is your own. Tomorrow perchance may never come. ~ Sivananda, #NFDB
504:Today, neither Left nor Right can find their footing. ~ Tony Judt, #NFDB
505:today. President Bush said that he didn't do nuances. ~ Anonymous, #NFDB
506:Today’s choices become tomorrow’s circumstances. ~ Lysa TerKeurst, #NFDB
507:Today was a difficult day. Tomorrow will be better ~ Kevin Henkes, #NFDB
508:Wearing green underwear today, I feel like a frog. ~ Ashton Irwin, #NFDB
509:We never fully appreciate today until tomorrow. ~ Morgan Llywelyn, #NFDB
510:What have you done today, to make you feel proud? ~ Heather Small, #NFDB
511:What you are today is the choice you made yesterday. ~ Tsem Tulku, #NFDB
512:Worry about tomorrow steals the joy from today. ~ Barbara Cameron, #NFDB
513:You’ve got today, and today is all you need to start. ~ Jon Acuff, #NFDB
514:Apparently there is nothing that cannot happen today! ~ Mark Twain, #NFDB
515:Apparently there is nothing that cannot happen today. ~ Mark Twain, #NFDB
516:Be happy today. Tomorrow will take care of itself. ~ Tracy Madison, #NFDB
517:Do something that gets you closer to your dream today! ~ LL Cool J, #NFDB
518:Dreams are today's answers to tomorrow's questions. ~ Erma Bombeck, #NFDB
519:Fuck going into work today. Do you have any alcohol? ~ Jess Haines, #NFDB
520:How can we do better tomorrow than we did today? ~ James C Collins, #NFDB
521:If I could, I would punch today right in the face. ~ Ilona Andrews, #NFDB
522:I had fun today,” he says. “You’re kind of weird. ~ Colleen Hoover, #NFDB
523:I'm gonna live today like this is my last day.. :) ~ Avril Lavigne, #NFDB
524:I think women today are so overwhelmed and overtaxed. ~ Sandra Lee, #NFDB
525:Let the unseen days be. Today is more than enough. ~ J R R Tolkien, #NFDB
526:Life isn't about tommorrow ~ Life is about today ~ Beverly Preston, #NFDB
527:Life's as good as you make it, today we made it good. ~ Greg Plitt, #NFDB
528:Maman died today. Or yesterday maybe, I don't know. ~ Albert Camus, #NFDB
529:Our seminaries today are turning out dead men. ~ Leonard Ravenhill, #NFDB
530:Sachin Tendulkar the best yesterday, today and forever ~ Brett Lee, #NFDB
531:She was elusive. She was today. She was tomorrow. ~ Jerry Spinelli, #NFDB
532:The girl freeze-out - today it was negative fifteen. ~ Kami Garcia, #NFDB
533:There's a reason the wheel is still used today... ~ Julie Cantrell, #NFDB
534:Today, and I'm very strongly against tax increases. ~ Donald Trump, #NFDB
535:Today, everything I need shall be supplied to me. ~ Melody Beattie, #NFDB
536:Today is a day when the world turns out to be flat. ~ Ava Dellaira, #NFDB
537:Today is the last day of your life up to this point. ~ Joseph Fink, #NFDB
538:Today is the only day in which we have any power. ~ Steve Maraboli, #NFDB
539:Today is the youngest you will ever be. Live like it. ~ Mark Cuban, #NFDB
540:Today, see each problem as an invitation to prayer. ~ John Ortberg, #NFDB
541:Today's girls are tomorrow's women - and leaders. ~ Isabel Allende, #NFDB
542:Today's greatest labor-saving device is tomorrow. ~ Woodrow Wilson, #NFDB
543:Today's science fiction is tomorrow's science fact. ~ Isaac Asimov, #NFDB
544:Today, the entire country is an immense University. ~ Fidel Castro, #NFDB
545:Today was good. Today was fun. Tomorrow is another one. ~ Dr Seuss, #NFDB
546:Today, when I count her smile, I get to keep it. ~ Debra Anastasia, #NFDB
547:Today will live forever in the memory of tomorrow. “I ~ Jay McLean, #NFDB
548:What appears spectral today will be natural tomorrow. ~ Franz Marc, #NFDB
549:What did you do today to receive your instruction? ~ Louis Pasteur, #NFDB
550:Yesterday influences today, thus creates tomorrow. ~ Ellen Hopkins, #NFDB
551:Yesterday, today and tomorrow, my actions matter. ~ Gena Showalter, #NFDB
552:Be joyful today with a good dose of pretty flowers. ~ Emilie Barnes, #NFDB
553:Better yesterday than today,” he said and walked away. ~ Chris Voss, #NFDB
554:But, we didn't have all the media that we do today. ~ Wanda Jackson, #NFDB
555:Do something good for yourself today. You matter. ~ Virginia Madsen, #NFDB
556:God was the same yesterday, today, and would be tomorrow. ~ E N Joy, #NFDB
557:Half of today is better than all of tomorrow. ~ Jean de La Fontaine, #NFDB
558:How were the receipts today in Madison Square Garden ? ~ P T Barnum, #NFDB
559:I actually had the urge to elbow an elderly lady today. ~ Bill Burr, #NFDB
560:I bet we meet someone great today,” said Annie. ~ Mary Pope Osborne, #NFDB
561:I wake with a start.
Today, I win her back. ~ E L James,#NFDB
562:I went window shopping today! I bought four windows. ~ Tommy Cooper, #NFDB
563:Jesus Christ is the same yesterday, today, and forever. ~ Anonymous, #NFDB
564:Make somebody happy today, and mind your own business ~ Ann Landers, #NFDB
565:Mother died today. Or maybe yesterday, I don't know. ~ Albert Camus, #NFDB
566:One positive thought is the victory you need today! ~ Bryant McGill, #NFDB
567:Reinvention is never over. Today is the first day. ~ James Altucher, #NFDB
568:The most important thing today is to stop US wars. ~ Yuri Kochiyama, #NFDB
569:The science of today is the technology of tomorrow. ~ Edward Teller, #NFDB
570:This mass terrorism is the new evil in our world today ~ Tony Blair, #NFDB
571:Today, I’m going to believe that showing up is enough. ~ Bren Brown, #NFDB
572:Today is the tommorrow you worried about yesterday. ~ Dale Carnegie, #NFDB
573:Today nobility is gone: there is only a peerage. ~ Honore de Balzac, #NFDB
574:Today's brains are yesterday's mashed potatoes. ~ Richard P Feynman, #NFDB
575:Today's game is always different from yesterday's game. ~ Red Smith, #NFDB
576:Today's literature: prescriptions written by patients. ~ Karl Kraus, #NFDB
577:Today’s not bad . . . outside all morning,” said Ron, ~ J K Rowling, #NFDB
578:today. Stephanie hadn’t known how to respond to it. ~ Kevin O Brien, #NFDB
579:Today was a good day for Hill Air Force Base and Utah. ~ Rob Bishop, #NFDB
580:Today was not ours, but there’s always tomorrow. ~ Michael Robotham, #NFDB
581:Today we live; tomorrow we die and are quickly forgotten. ~ Various, #NFDB
582:Today, you are the goddess my universe revolves around. ~ C D Reiss, #NFDB
583:Vancouver is dope, everybody got across the border today. ~ Ab Soul, #NFDB
584:What single brave decision do I need to make today? ~ Michael Hyatt, #NFDB
585:What we suffer from today is an excess of education. ~ Adolf Hitler, #NFDB
586:Yesternight the sun went hence, And yet is here today. ~ John Donne, #NFDB
587:Can u exercise today? Not tomorrow or the next day! ~ Andie Mitchell, #NFDB
588:class was like watered down porn today. Vee said ~ Becca Fitzpatrick, #NFDB
589:Don’t leave for tomorrow what you can do for today. ~ Sidney Halston, #NFDB
590:Equality today means "sameness" rather than "oneness". ~ Erich Fromm, #NFDB
591:Every man today is the result of his thoughts yesterday. ~ Bruce Lee, #NFDB
592:Every tomorrow is determined by every today. ~ Paramahansa Yogananda, #NFDB
593:Go on,"Lexy said. "What do you want to be today? ~ Carolyn Parkhurst, #NFDB
594:Hello, lovely. You're as pretty as pretty today. ~ Maggie Stiefvater, #NFDB
595:I could really use someone else's smile today. ~ Richelle E Goodrich, #NFDB
596:I even tried to tell myself to live my best life today. ~ John Green, #NFDB
597:I love you today. I really wish you were here to ask me. ~ J Daniels, #NFDB
598:I'm having too much fun today to worry about tomorrow. ~ Johnny Depp, #NFDB
599:I needed Collin and our hangout at Pelham Park today. ~ Adam Silvera, #NFDB
600:I think superheroes today are like whistle blowers. ~ Robert Englund, #NFDB
601:I woke up today knowing everything about everything. ~ Nicole Richie, #NFDB
602:Leave me alone, I’m only speaking to my cat today ~ Elizabeth Lennox, #NFDB
603:Mawwage. Mawwage is what bwings us together today. ~ William Goldman, #NFDB
604:May the best of your today's be the worst of your tomorrow's ~ Jay Z, #NFDB
605:Most of today’s promises are nothing but tomorrow’s lies. ~ S R Grey, #NFDB
606:NEVER PUT OFF FOR TOMORROW, WHAT YOU CAN DO TODAY ~ Thomas Jefferson, #NFDB
607:Operation Nancy Drew Goes To Hex Hall starts today! ~ Rachel Hawkins, #NFDB
608:Seize today and put as little trust as you can in tomorrow. ~ Horace, #NFDB
609:The task of art today is to bring chaos into order. ~ Theodor Adorno, #NFDB
610:Today, I behold all the abundance that surrounds me. ~ Deepak Chopra, #NFDB
611:Today, if you hear his voice, do not harden your hearts. ~ Anonymous, #NFDB
612:Today is always here,' said Sethe. 'Tomorrow, never. ~ Toni Morrison, #NFDB
613:Today, I will relax, breathe, and go with the flow. ~ Melody Beattie, #NFDB
614:Today literature must either be protest or consolation ~ Elie Wiesel, #NFDB
615:Today's winemakers still worry about quality. ~ Francis Ford Coppola, #NFDB
616:Today violence is the rhetoric of the period. ~ Jose Ortega y Gasset, #NFDB
617:What worked yesterday doesn't always work today. ~ Elizabeth Gilbert, #NFDB
618:Within today, tomorrow is already walking. ~ Samuel Taylor Coleridge, #NFDB
619:Class was like watered down porn today." Vee said ~ Becca Fitzpatrick, #NFDB
620:Equality today means ‘sameness’, rather than ‘oneness’. ~ Erich Fromm, #NFDB
621:God invites us today to live a great story with Him. ~ Lysa TerKeurst, #NFDB
622:Happiness is your choice. You can choose today. ~ Gabrielle Bernstein, #NFDB
623:I am doing the best I can given what I have today. ~ Jillian Michaels, #NFDB
624:I'd hate to be a songwriter starting a career today. ~ Otis Blackwell, #NFDB
625:If today brings no hope we should plan for tomorrow. ~ Colin Falconer, #NFDB
626:If you are not ready today, you will be even less so tomorrow. ~ Ovid, #NFDB
627:If you went to see me today, you might not like my music. ~ Link Wray, #NFDB
628:I'll be here tomorrow If I can make it through today. ~ Henry Rollins, #NFDB
629:It was usually a case of heir today, gone tomorrow. ~ Terry Pratchett, #NFDB
630:My alter ego does not look in too great a mood today. ~ Simon de Pury, #NFDB
631:My! How the grapes are sour today!" -Rhett Butler ~ Margaret Mitchell, #NFDB
632:Some of today’s slaves sleep on king size beds. ~ Mokokoma Mokhonoana, #NFDB
633:That is who I was yesterday. Today I walk with God. ~ Shannon L Alder, #NFDB
634:The duty of planning the morrow's work is today's duty... ~ C S Lewis, #NFDB
635:The meaning of today will not be clear until tomorrow. ~ Mason Cooley, #NFDB
636:The most important history is the history we make today. ~ Henry Ford, #NFDB
637:There's a restless feeling knocking on my door today. ~ Alison Krauss, #NFDB
638:The symbols of today enable the reality of tomorrow. ~ Timothy Snyder, #NFDB
639:Times change. The vices of your age are stylish today. ~ Aristophanes, #NFDB
640:Today is the blocks with which we build. ~ Henry Wadsworth Longfellow, #NFDB
641:Today is the first day of the rest of your life. ~ Richard Paul Evans, #NFDB
642:Today I trust my instinct, I trust myself. Finally. ~ Isabelle Adjani, #NFDB
643:Today, I want to tell you about little Danny Pendejo. ~ George Carlin, #NFDB
644:Today's children will become tomorrow's civilization. ~ L Ron Hubbard, #NFDB
645:Today's society wants to skip the process. And I hate that ~ Tom Izzo, #NFDB
646:Today there's a change of guards in Denmark. ~ Helle Thorning Schmidt, #NFDB
647:We don't call it sin today, we call it self-expression. ~ Max Stirner, #NFDB
648:What do we say to the Lord of Death?" "Not today. ~ George R R Martin, #NFDB
649:You couldn’t hit the ball with a steam iron today, ~ Mary Kay Andrews, #NFDB
650:Your tomorrow depends entirely on what you do today. ~ Mahatma Gandhi, #NFDB
651:8Jesus Christ is the same yesterday and today and forever. ~ Anonymous, #NFDB
652:Are you better off today than you were four years ago? ~ Ronald Reagan, #NFDB
653:Don't worry about tomorrow or let the past ruin today. ~ Carolyn Brown, #NFDB
654:Dress like you are going to meet your worst enemy today. ~ Coco Chanel, #NFDB
655:Eventually you will be dead, but today you are not. ~ Steve Roggenbuck, #NFDB
656:Every action today leads to murder, direct or indirect. ~ Albert Camus, #NFDB
657:Find clarity in the simplicity of doing your job today. ~ Ryan Holiday, #NFDB
658:Heute die! Morgen du! Today Them, Tomorrow You! ~ Mohamedou Ould Slahi, #NFDB
659:He who is not prepared today, will be less so tomorrow. ~ Jeff Wheeler, #NFDB
660:He who laughs best today, will also laughs last. ~ Friedrich Nietzsche, #NFDB
661:Hope pulls the heart of tomorrow into the body of today. ~ Sri Chinmoy, #NFDB
662:I can assure you no whales are going to be killed today. ~ Paul Watson, #NFDB
663:I couldn't get a job with CIA today. I am not qualified. ~ Porter Goss, #NFDB
664:I didn't get where I am today by being timid, young man. ~ Evan Parker, #NFDB
665:If Falstaff had stuck to martinis, he'd be with us today. ~ W C Fields, #NFDB
666:If I fret over tomorrow, I'll have little joy today. ~ Lloyd Alexander, #NFDB
667:If you have something to do tomorrow, do it today. ~ Benjamin Franklin, #NFDB
668:I met the oddest little fellow today, Alan of Trebond. ~ Tamora Pierce, #NFDB
669:In whose wonder do you get to participate today? ~ Mary Anne Radmacher, #NFDB
670:Live life today and deal with tomorrow when it comes! ~ Brian McFadden, #NFDB
671:Mother died today. Or maybe yesterday; I can't be sure. ~ Albert Camus, #NFDB
672:Mother died today, or maybe yesterday. I can't be sure. ~ Albert Camus, #NFDB
673:Mysticism is just tomorrow's science dreamed today. ~ Marshall McLuhan, #NFDB
674:Never leave till tomorrow, which you can do today. ~ Benjamin Franklin, #NFDB
675:Never put off till tomorrow what you can do today. ~ Lord Chesterfield, #NFDB
676:The childhood of today is the manhood of tomorrow ~ William Wordsworth, #NFDB
677:The food you eat today is walking and talking tomorrow. ~ Jack LaLanne, #NFDB
678:The good times of today are the sad thoughts of tomorrow. ~ Bob Marley, #NFDB
679:The great rebalancing -- what does recovery mean today? ~ Gillian Tett, #NFDB
680:...the rain that falls today doesn't fall tomorrow. ~ Jesse Bullington, #NFDB
681:The revolution of today is the oppression of tomorrow. ~ Bryant McGill, #NFDB
682:The world is very different today than it was in 1968. ~ Mark Wahlberg, #NFDB
683:Things to do today:
1) Breathe in.
2) Breathe out. ~ Ned Vizzini,#NFDB
684:Today, give somebody a response instead of a reaction. ~ Deepak Chopra, #NFDB
685:Today, nostalgia is almost as unacceptable as racism. ~ Terry Eagleton, #NFDB
686:Today’s success doesn’t guarantee tomorrow’s results. ~ Tabatha Coffey, #NFDB
687:Today the same thing over. I've got it up the tree again. ~ Mark Twain, #NFDB
688:We possess today what we gathered yesterday ~ Francisco C ndido Xavier, #NFDB
689:Whatever you do today you've got to sleep with tonight. ~ Aaron Tippin, #NFDB
690:What’s vice today may be virtue, tomorrow.” -Henry Fielding ~ S E Hall, #NFDB
691:Yahoo today is not a portal. Yahoo today is a search engine. ~ Jack Ma, #NFDB
692:Yes, well, today you’d make a really great Moaning Myrtle. ~ Jenny Han, #NFDB
693:You gotta school these young macks comin' up today... ~ Big Daddy Kane, #NFDB
694:You made me feel good today. Thanks. But it ain't love ~ Ellen Sussman, #NFDB
695:You've been hit extra hard with the stupid stick today. ~ Tahereh Mafi, #NFDB
696:Don't put off until tomorrow what you can do today. ~ Benjamin Franklin, #NFDB
697:Do today what others won’t; do tomorrow what others can’t. ~ Levi Lusko, #NFDB
698:Each tomorrow will depend on the love you give today. ~ Waylon Jennings, #NFDB
699:Everything I need shall be provided today. Everything. ~ Melody Beattie, #NFDB
700:God will not speak to me and tell me to mow my lawn today. ~ Ian Bogost, #NFDB
701:Google exec's death By Jessica Guynn, USA TODAY | 308 words ~ Anonymous, #NFDB
702:Hello, my name is Angel, and I’ll be your zombie today. ~ Diana Rowland, #NFDB
703:I can't say I feel influenced by today's guitar players. ~ Robin Trower, #NFDB
704:I did not die today, so I will not fear death tomorrow. ~ Colleen Oakes, #NFDB
705:If tomorrow wasn’t promised, what would you give for today? ~ Ray Lewis, #NFDB
706:I hate nostalgia. Today is always better than yesterday. ~ Pierre Berge, #NFDB
707:It is today that we create the world of the future. ~ Eleanor Roosevelt, #NFDB
708:It's not as bad as it was last year. It feels good today. ~ CC Sabathia, #NFDB
709:Light wasn’t enough to chase away the darkness today. ~ Karen Kingsbury, #NFDB
710:Looks like today’s got shit storm written all over it. ~ Lani Lynn Vale, #NFDB
711:Love was here today and left us dry did we deserve Him? ~ Norman Mailer, #NFDB
712:Oprah Winfrey today you are surrounded by nothing but love. ~ Tom Hanks, #NFDB
713:RIP Amy Winehouse. We lost a true heroin addict today. ~ Norm MacDonald, #NFDB
714:So I killed a hobo today.....hahahaha! Ah, we have fun. ~ Gillian Flynn, #NFDB
715:Sorry officer, today I'm not in the mood to break the laws. ~ Toba Beta, #NFDB
716:The '60s are presented to kids today as a commodity. ~ Bernardine Dohrn, #NFDB
717:The best preparation for the future is a well-spent today. ~ John Dewey, #NFDB
718:The era we are living in today is a dream of coming true. ~ Walt Disney, #NFDB
719:The good times of today, are the sad thoughts of tomorrow. ~ Bob Marley, #NFDB
720:The good we do today becomes the happiness of tomorrow. ~ William James, #NFDB
721:The one thing that is very good in life today is death. ~ Julian Barnes, #NFDB
722:There's only one great evil in the world today. Despair. ~ Evelyn Waugh, #NFDB
723:the science of tomorrow is the supernatural of today. ~ Agatha Christie, #NFDB
724:The typical Walmart today offers you 100,000 products. ~ Sheena Iyengar, #NFDB
725:Today again I am hardly myself. It happens over and over. ~ Mary Oliver, #NFDB
726:Today is the day the Lord has made, be Glad & Enjoy It! ~ Anonymous, #NFDB
727:Today, let miracles replace all grievances. ~ A Course in Miracles#acim, #NFDB
728:Today's possibilities are not tomorrows guarantees. ~ William J Clinton, #NFDB
729:Today the search for a new global order is under way. ~ Ahmet Davutoglu, #NFDB
730:Today we have discovered the word that could not be said. "I ~ Ayn Rand, #NFDB
731:Today well lived makes every yesterday a dream of happiness. ~ Kalidasa, #NFDB
732:Today, we’re a beeper generation in a smartphone world. ~ Jen Lancaster, #NFDB
733:Tomorrow is tomorrow. Today is all we have right now. ~ Haruki Murakami, #NFDB
734:Well, Mrs. Grey, you’re in luck. I’m taking requests today. ~ E L James, #NFDB
735:We see each other, and it is enough.
For today. ~ David Levithan,#NFDB
736:Whatever you think today becomes what you are tomorrow. ~ Napoleon Hill, #NFDB
737:Who cares how time advances? I am drinking ale today. ~ Edgar Allan Poe, #NFDB
738:Yesterday I dared to struggle. Today I dare to win. ~ Bernadette Devlin, #NFDB
739:All I'm thinking about today is cleaning my bathroom. ~ Linda Fiorentino, #NFDB
740:Boys thought of only today. Mothers considered tomorrows ~ Nadia Hashimi, #NFDB
741:Changes made by management today make no improvement. ~ Peter R Scholtes, #NFDB
742:Children today know more about sex than I or my father did. ~ Bill Cosby, #NFDB
743:Do something today that your future self will thank you for. ~ Anonymous, #NFDB
744:Enjoy your freedom today, leave the regret for tomorrow. ~ M F Moonzajer, #NFDB
745:Every dream starts small. But you need to start. Today. ~ Robin S Sharma, #NFDB
746:For today, all you need is the grace to begin beginning. ~ Julia Cameron, #NFDB
747:Honesty is the only way to make money in today’s world. ~ James Altucher, #NFDB
748:I don’t want to be anything today; tomorrow, we’ll see. ~ George Seferis, #NFDB
749:I'll be here tomorrow
If I can make it through today. ~ Henry Rollins,#NFDB
750:I’m reminded today how unpredictable God can be. ~ Francesca Battistelli, #NFDB
751:In today's world simple kindness is a revolutionary act. ~ Bryant McGill, #NFDB
752:I think of you now mare than ever. It's raining today. ~ Haruki Murakami, #NFDB
753:I thought a lot about killing myself—it’s a hobby today, ~ Gillian Flynn, #NFDB
754:It is upon the rubble of ancient history that today stands ~ Jan Ellison, #NFDB
755:I will dream today; for I must unscrew my head somehow. ~ Virginia Woolf, #NFDB
756:I would buy a Mac today if I was not working at Microsoft. ~ Jim Allchin, #NFDB
757:Just remember it’s okay if all you did today was breathe. ~ Meggie Royer, #NFDB
758:Live for today, plan for tomorrow, party tonight, party tonight. ~ Drake, #NFDB
759:Live for today, you retarded little shit. The end is near. ~ Joey Comeau, #NFDB
760:Live today. Not yesterday. Not tomorrow.
Just today. ~ Jerry Spinelli,#NFDB
761:Loneliness hangs over our culture today like a thick smog. ~ Johann Hari, #NFDB
762:People are lazy that’s why today’s technology is crazy. ~ Santosh Kalwar, #NFDB
763:PESSIMISM IS PULLING TOMORROW’S CLOUD OVER TODAY’S SUNSHINE. ~ Anonymous, #NFDB
764:Poetry today is easier to write but harder to remember. ~ Stanley Kunitz, #NFDB
765:Stop building tomorrow's roads on today's grounds. ~ June Masters Bacher, #NFDB
766:The Angel's bread is made the Bread of man today. ~ Saint Thomas Aquinas, #NFDB
767:the choices we made today were templates for the future. ~ Richelle Mead, #NFDB
768:The competition in today's world of racing is so tough. ~ Jimmie Johnson, #NFDB
769:The memory of a past happiness is the anguish of today ~ Edgar Allan Poe, #NFDB
770:The pain you feel today is
the strength you feel tomorrow. ~ Unknown,#NFDB
771:The power of the past to still dominate our thinking today. ~ John Guare, #NFDB
772:Throw all caution to the wind, today, on your 40th ~ John Walter Bratton, #NFDB
773:Today I found an old friend. –Ed Burns via Purple Violets ~ Edward Burns, #NFDB
774:Today I release the need to blame anyone, including myself. ~ Louise Hay, #NFDB
775:Today is a gift of God, which is why we call it the present. ~ Bil Keane, #NFDB
776:Today is important only in light of what we do for God. ~ David Jeremiah, #NFDB
777:Today is today, and yesterday is gone. There is no doubt. ~ Pablo Neruda, #NFDB
778:Today’s life cannot be lived by living in tomorrow! ~ Mehmet Murat ildan, #NFDB
779:Today the financial market is no good, but the money is there. ~ Jack Ma, #NFDB
780:Today was a difficult day....
tomorrow will be better ~ Kevin Henkes,#NFDB
781:(Today was also the day I almost KILLED Brody Carmichael). ~ Chanda Hahn, #NFDB
782:Today we are in a war against war - music is our power. ~ Michael Franti, #NFDB
783:Today wouldn't have happened if histories weren't falsified. ~ Toba Beta, #NFDB
784:"To live here and now, starting today, a magnificent life." ~ Alan Watts, #NFDB
785:Well, today, the diocese is more than ever a microcosm. ~ Rowan Williams, #NFDB
786:What we are really lacking today is a real hatred of evil. ~ Chuck Smith, #NFDB
787:Worrying about tomorrow is the best way to screw up today. ~ Denis Leary, #NFDB
788:Aerosmith-one of the 10 best bands today? Yeah definitely. ~ Steven Tyler, #NFDB
789:But tomorrow I die, and today I would unburden my soul. ~ Edgar Allan Poe, #NFDB
790:Don’t put off till tomorrow anyone you could be doing today. ~ Emma Chase, #NFDB
791:Fathers in today's modern families can be so many things. ~ Oliver Hudson, #NFDB
792:He is a today God. He is a now God. And he is here for you. ~ Judah Smith, #NFDB
793:I always hope to be a better person tomorrow than today. ~ Mahershala Ali, #NFDB
794:If Botticelli were alive today he'd be working for Vogue. ~ Peter Ustinov, #NFDB
795:If you don't want to slip up tomorrow, speak the truth today. ~ Bruce Lee, #NFDB
796:I love those who do not know how to live for today. ~ Friedrich Nietzsche, #NFDB
797:In America everything's about who's number one today. ~ Bruce Springsteen, #NFDB
798:I want to try to be who I am today, not who I was yesterday. ~ Ben Harper, #NFDB
799:Jihad amongst the Muslims today has become like a taboo ~ Sheikh Abdullah, #NFDB
800:Love yourself and watch --- today, tomorrow, and always. ~ Gautama Buddha, #NFDB
801:Survive today. Figure out crayon drawing of destiny later. ~ Rick Riordan, #NFDB
802:The greatest polution problem we face today is negativity. ~ Mary Kay Ash, #NFDB
803:The only limits of tomorrow are the doubts we have today. ~ Pittacus Lore, #NFDB
804:The pain you feel today is the strength you'll feel tomorrow. ~ Anonymous, #NFDB
805:The problems of today will be the best memories of tomorrow ~ Gary Keller, #NFDB
806:Today, and everyday, I give that which I want to receive. ~ Deepak Chopra, #NFDB
807:Today anything can be done - we have the techniques ~ Kiran Mazumdar Shaw, #NFDB
808:Today, Germany is on the borders of Europe everywhere. ~ Heinrich Himmler, #NFDB
809:Today is a new day. Your future does not equal your past. ~ Michael Hyatt, #NFDB
810:Today's a great day to change a life. Starting with yours. ~ Robin Sharma, #NFDB
811:Today's smartest advertising style is tomorrow's corn. ~ William Bernbach, #NFDB
812:Vision is tomorrow's reality expressed as an idea today. ~ Orrin Woodward, #NFDB
813:Whatever be thy fate today, Remember, this will pass away! ~ George Eliot, #NFDB
814:Whatever can be done another day can be done today. ~ Michel de Montaigne, #NFDB
815:What I had thought of before as God, I met today in a human being. ~ Rumi, #NFDB
816:Who we are today doesn't have to be who we are tomorrow... ~ James R Doty, #NFDB
817:Armageddon was yesterday, today we have a serious problem. ~ Steig Larsson, #NFDB
818:Armageddon was yesterday, today we have a serious problem. ~ Stieg Larsson, #NFDB
819:Blue Devils may have won today. Devil gonna lose tomorrow. ~ Kevin DeYoung, #NFDB
820:But today I’m all medulla oblongata and I can’t concentrate. ~ Paul Beatty, #NFDB
821:But—we must ask today—why then did no one listen to Overbeck? ~ Karl Barth, #NFDB
822:Christian art today should be twentieth-century art. ~ Francis A Schaeffer, #NFDB
823:Doing what’s right today means no regrets tomorrow. ~ Suzanne Woods Fisher, #NFDB
824:Dream as if you'll live forever. Live as if you'll die today. ~ James Dean, #NFDB
825:Each day was a present to be opened and relished. So today ~ Heather Burch, #NFDB
826:Gray day. Everything is gray. I watch. But nothing moves today. ~ Dr Seuss, #NFDB
827:He that has given today may, if he so please, take away tomorrow. ~ Horace, #NFDB
828:I got food poisoning today. I don't know when I'll use it. ~ Steven Wright, #NFDB
829:I have to stay positive and live for today and tomorrow. ~ Richard Patrick, #NFDB
830:I made someone’s day better. Today wasn’t a complete loss. ~ Ilona Andrews, #NFDB
831:I'm forever in debt to Nickelodeon. It made me who I am today. ~ Josh Peck, #NFDB
832:I say now, by God, only fighters today will save the world ~ Carl Sandburg, #NFDB
833:Learn from yesterday, live for today, hope for tomorrow. ~ Albert Einstein, #NFDB
834:Life is an isle of sorrow, you live today and die tomorrow! ~ Tove Jansson, #NFDB
835:Never do today what intuition says to do tomorrow. ~ Florence Scovel Shinn, #NFDB
836:Never give up what you want most for what you want today. ~ Neal A Maxwell, #NFDB
837:Never leave that till tomorrow which you can do today. ~ Benjamin Franklin, #NFDB
838:Never leave till tomorrow that which you can do today. ~ Benjamin Franklin, #NFDB
839:No matter how you used yesterday, you received 24 hours today. ~ Anonymous, #NFDB
840:People ask me, when was my best time? I always say, 'Today.' ~ Paul Mooney, #NFDB
841:POINT OUT A GREAT STRENGTH OF SOMEONE IN YOUR LIFE TODAY. ~ John C Maxwell, #NFDB
842:Point out a great strength of someone in your life today! ~ John C Maxwell, #NFDB
843:Tape reading is a lost art that today is not very useful. ~ Steven A Cohen, #NFDB
844:the knowledge underlying civilization is so widespread today ~ Peter Thiel, #NFDB
845:The only limits for tomorrow are the doubts we have today. ~ Pittacus Lore, #NFDB
846:The promises of yesterday are the taxes of today. ~ William Lyon Mackenzie, #NFDB
847:There is only one kind of land reform today: expropriation. ~ Ernst J nger, #NFDB
848:The weather today is an increasing trend towards denial. ~ Chuck Palahniuk, #NFDB
849:The world today is divided into the free and the enslaved. ~ Barbara Amiel, #NFDB
850:This is where it all begins. Everything starts here today ~ David Nicholls, #NFDB
851:Today he would believe. Tomorrow would answer for itself. ~ Jerry S Eicher, #NFDB
852:Today is a day of remembrance that is heavy on my heart. ~ Vickie Guerrero, #NFDB
853:Today is truly the Golden Age: gold buys hornor, gold procures love ~ Ovid, #NFDB
854:"Today's dirty hands are tomorrow's muddy water ~ Danielle Hylton Outland, #NFDB
855:8Jesus Christ is the same yesterday and today, yes and forever. ~ Anonymous, #NFDB
856:Anybody who feels at ease in the world today is a fool. ~ Robert M Hutchins, #NFDB
857:But today was another day. Henley had been missing two full ~ Kendra Elliot, #NFDB
858:check-cashing place that wasn’t open today. No leaf peepers ~ Alison Gaylin, #NFDB
859:Dive today from the cliff of what you know into what you can't know. ~ Rumi, #NFDB
860:Everyone has a captivity narrative; today we call it memoir. ~ Stacy Schiff, #NFDB
861:Existence has overpowered Books. Today I slew a Mushroom. ~ Emily Dickinson, #NFDB
862:Fate could be a bitch, but if I were lucky, she loved me today. ~ Ivy Layne, #NFDB
863:I always tried to win. I was as competitive as I am today. ~ Novak Djokovic, #NFDB
864:I believe something wonderful is going to happen to me today. ~ Brian Tracy, #NFDB
865:If Dr. King marched today, would Bill Gates march? ~ Jayceon Terrell Taylor, #NFDB
866:I feel just as hungry today as I did the day I left home. ~ Madonna Ciccone, #NFDB
867:If ever there was a time for true bipartisanship, it is today. ~ Brad Henry, #NFDB
868:If you want to understand today, you have to search yesterday. ~ Cora Brent, #NFDB
869:I have just one day, today, and I'm going to be happy in it. ~ Groucho Marx, #NFDB
870:I'm so excited-I think today I'm going to brush all my teeth. ~ Woody Allen, #NFDB
871:In history people dressed much better than we do today. ~ Vivienne Westwood, #NFDB
872:In today's competitive economy, to stand still is to die. ~ Charles Schumer, #NFDB
873:I refuse to believe today will be just another day in my life. ~ Kai Greene, #NFDB
874:I saw the devil today and he looked a lot like me ~ Five Finger Death Punch, #NFDB
875:It’s clear after today that all women are fucking head cases. ~ Jewel E Ann, #NFDB
876:I’ve traveled a long way today, I often think to myself. ~ Banana Yoshimoto, #NFDB
877:I wake up every morning believing today is going to be better ~ Will Smith, #NFDB
878:Letting go of yesterday is the most painful part of today. ~ Romina Russell, #NFDB
879:Live no one else today, so you can live like no else tomorrow ~ Dave Ramsey, #NFDB
880:Mother warns
how we act today
foretells the whole year ~ Thanhha Lai,#NFDB
881:Never put off till tomorrow the book you can read today. ~ Holbrook Jackson, #NFDB
882:No matter how you feel today, get up, dress up & show up ~ Paulo Coelho, #NFDB
883:Our conduct today is affected by what we know of tomorrow. ~ David Jeremiah, #NFDB
884:Papi chose to be invisible today so you won't ever have to be. ~ Meg Medina, #NFDB
885:Politics offers yesterday's answers to today's problems. ~ Marshall McLuhan, #NFDB
886:So dawn goes down today, the poet wrote.Nothing gold can stay. ~ John Green, #NFDB
887:The public only takes up yesterday as a stick to beat today. ~ Jean Cocteau, #NFDB
888:There are only two days on my calendar, today and THAT DAY! ~ Martin Luther, #NFDB
889:There is room in today's world for men to wear dresses. ~ Andre Leon Talley, #NFDB
890:Today a reader, tomorrow a leader.”
― Margaret Fuller ~ Margaret Fuller,#NFDB
891:Today is only one day in all the days that will ever be. ~ Ernest Hemingway, #NFDB
892:Today is the right day to love, believe, do, and mostly, live. ~ Dalai Lama, #NFDB
893:Today is your day, your mountain is waiting. So get on your way. ~ Dr Seuss, #NFDB
894:Today I've made a major decision. I'm never going to die. ~ Gary Shteyngart, #NFDB
895:Today's worries are yesterday's fears and tomorrow's stories. ~ Alyson Noel, #NFDB
896:Today, we must acknowledge, that war has not been won. ~ Juan Manuel Santos, #NFDB
897:To stand still today is to go backwards...and quickly...! ~ Richard Branson, #NFDB
898:What you are going to be tomorrow, you are becoming today. ~ John C Maxwell, #NFDB
899:You are the average of the 5 things you are reading today. ~ James Altucher, #NFDB
900:American supremacy is the greatest threat to the world today. ~ George Soros, #NFDB
901:America today is less a democracy and more an oligarchy. ~ Robert T Kiyosaki, #NFDB
902:Am I drinking today? Well, put it this way, I'm not not drinking. ~ Pete Way, #NFDB
903:A tiny change today brings a dramatically different tomorrow. ~ Richard Bach, #NFDB
904:Because today, I think I'm leaning on the side of wonder. ~ Melina Marchetta, #NFDB
905:But it's hard to sustain a successful acting career today. ~ James MacArthur, #NFDB
906:Dream as if you'll live forever, live as if you'll die today. ~ Chris Colfer, #NFDB
907:Have a good plan, execute it violently, and do it today. ~ Douglas MacArthur, #NFDB
908:I believe how I act today will affect how I am tomorrow. ~ Katharine Hepburn, #NFDB
909:I'd rather kill myself than work in the music industry today. ~ David Geffen, #NFDB
910:If Roosevelt were alive today, he'd turn over in his grave. ~ Samuel Goldwyn, #NFDB
911:If Shakespeare were alive today, he might be writing on Twitter. ~ Ai Weiwei, #NFDB
912:If you want to be anxious today, pretend you're in control. ~ Michael Reeves, #NFDB
913:I love those who do not know how to live for today.
~ Friedrich Nietzsche,#NFDB
914:I promise not to shoot him."
"good"
"today ~ Rachel Van Dyken,#NFDB
915:I was going to see Ivy today and that was all that mattered. ~ Sierra Simone, #NFDB
916:Jesus would be framed and in jail if he was living today. ~ Carson McCullers, #NFDB
917:Make a change today that will serve you for many more years. ~ Emilie Barnes, #NFDB
918:Morals today are corrupted by our worship of riches. ~ Marcus Tullius Cicero, #NFDB
919:No it ain’t nothing left to say. —Oddisee, “Tomorrow Today ~ Uzodinma Iweala, #NFDB
920:Plant a memory, plant a tree, do it today for tomorrow. ~ Yukihiro Matsumoto, #NFDB
921:Politics offers yesterday's answers to today's questions. ~ Marshall McLuhan, #NFDB
922:Remember, today is the tomorrow you worried about yesterday. ~ Dale Carnegie, #NFDB
923:So today I say, the outlook in Georgia has never been brighter. ~ Roy Barnes, #NFDB
924:The commercial work of today is the classics of tomorrow. ~ Orson Scott Card, #NFDB
925:The most sustained feat of imagination in mystery fiction today. ~ Lee Child, #NFDB
926:The President of today is just the postage stamp of tomorrow. ~ Gracie Allen, #NFDB
927:The walk of shame, please. It was the walk of pride today. ~ Kristan Higgins, #NFDB
928:This is where it all begins. Everything starts here, today. ~ David Nicholls, #NFDB
929:This is your life. Your power. Know it to use it. Begin today. ~ Mike Dooley, #NFDB
930:Today, folks, should be all about love. Unless you're old. ~ Stephen Colbert, #NFDB
931:Today I intend to do one thing that scares the crap out of me. ~ Jen Sincero, #NFDB
932:Today I shall behave, as if this is the day I will be remembered. ~ Dr Seuss, #NFDB
933:Today I will take the opportunity to do unanticipated good. ~ Steve Maraboli, #NFDB
934:Today's church wants to be raptured from responsibility. ~ Leonard Ravenhill, #NFDB
935:Today's worries may become tomorrow's priceless experiences. ~ Napoleon Hill, #NFDB
936:Today they say that we are free, only to be chained in poverty. ~ Bob Marley, #NFDB
937:Today we are always as ready to judge as we are to fornicate. ~ Albert Camus, #NFDB
938:Tomorrow could not get better if one failed to survive today. ~ C S Friedman, #NFDB
939:Whoever won the wars in heavens,
He is The God of men today. ~ Toba Beta,#NFDB
940:You can’t kill me today,” she called back. “I’m late for class. ~ V E Schwab, #NFDB
941:Your future is created by what you do today, not tomorrow. ~ Robert Kiyosaki, #NFDB
942:Your life was meant to be epic. Stand up for your best today. ~ Robin Sharma, #NFDB
943:Achilles, without his heel, you wouldn't even know his name today. ~ Stan Lee, #NFDB
944:A Christian who is not a revolutionary today isn't a Christian ~ Pope Francis, #NFDB
945:All of my past challenges have helped me become who I am today. ~ Demi Lovato, #NFDB
946:Believe it or not, I was not always as awesome as I am today ~ Barney Stinson, #NFDB
947:But I think the Great DiMaggio would be proud of me today. ~ Ernest Hemingway, #NFDB
948:Don’t let yesterday take up too much of today.” —Will Rogers ~ John C Maxwell, #NFDB
949:Don't put off until tomorrow the loving words you can say today. ~ Bo Jackson, #NFDB
950:Every artist's problem today is: What will we do with the human? ~ Mark Tobey, #NFDB
951:Facebook, Twitter and Instagram. It’s the fourth time today that ~ C L Taylor, #NFDB
952:Gender as it functions today is a grave injustice. ~ Chimamanda Ngozi Adichie, #NFDB
953:Give me a day. Just today. If that works, then give me tomorrow. ~ Kelly Oram, #NFDB
954:>$900,000 worth of applications in a smart phone today ~ Peter H Diamandis, #NFDB
955:I always ask myself: "Did I get one percent better today?" ~ Benson Henderson, #NFDB
956:I donated blood today. That's what I call getting an AIDS test. ~ Amy Schumer, #NFDB
957:If you want to understand today, you have to search yesterday. ~ Pearl S Buck, #NFDB
958:It got up to 94 degrees today – that's pretty good at my age. ~ Bob Monkhouse, #NFDB
959:I think today is already sucky enough without splinters in my ass. ~ A S King, #NFDB
960:[Jeffrey Lewis is] The best lyricist working in the US today. ~ Jarvis Cocker, #NFDB
961:Live like no else today, so you can live like no else tomorrow. ~ Dave Ramsey, #NFDB
962:Memory is deceptive because it is colored by today's events ~ Albert Einstein, #NFDB
963:Power Thought: I expect good things to happen in my life today. ~ Joyce Meyer, #NFDB
964: Maybe I will die today.
Maybe a bird will fly today. ~ Tahereh Mafi,#NFDB
965:SMILE!!!!! TODAY is the TOMORROW you worried about YESTERDA"Y ~ Dale Carnegie, #NFDB
966:Ten years ago, the level was nowhere near what it is today. ~ Landon Donovan, #NFDB
967:The definition of “success” for me is: “Is today successful? ~ James Altucher, #NFDB
968:This insight lives on today in Warren Buffet’s famous adage to ~ Ryan Holiday, #NFDB
969:today again,
soaking wet
I walk on an unknown road ~ Santoka Taneda,#NFDB
970:Today, I dressed my wound, and nursed my hurt in a sheltered place. ~ Colette, #NFDB
971:Today if something is not worth saying, people sing it. ~ Pierre Beaumarchais, #NFDB
972:Today I must be very careful, today I have left my armor at home. ~ Jean Rhys, #NFDB
973:Today, looking back, I tell myself that anything is possible. ~ Abdellah Ta a, #NFDB
974:Today, one must pay for a world where there is nothing to buy. ~ Girish Kohli, #NFDB
975:Today's political climate does not allow the luxury of apathy. ~ Trent Reznor, #NFDB
976:Today, the tide has turned, we are destroying them. ~ Mohammed Saeed al Sahaf, #NFDB
977:Tomorrow may be fair, however stormy the sky of today. ~ Lewis Howard Latimer, #NFDB
978:Tomorrow, today will come and visit you; mind today! ~ Ernest Agyemang Yeboah, #NFDB
979:Try not to trip. We don’t have time for a concussion today. ~ Stephenie Meyer, #NFDB
980:We will definitely not burn the Koran, no. Not today, not ever. ~ Terry Jones, #NFDB
981:What people do tomorrow is a product of what they do today. ~ Iain Rob Wright, #NFDB
982:Who defines terrorists? Today's terrorist is tomorrow's friend. ~ Al Sharpton, #NFDB
983:Who ever wins today will win the championship no matter who wins. ~ Denis Law, #NFDB
984:Yesterday's happenings are the reasons of Today's situation. ~ Danielle Steel, #NFDB
985:Your future is created by what you do today, not tomorrow ~ Robert T Kiyosaki, #NFDB
986:Business today is about making decisions amid ambiguity. ~ Geraldine Laybourne, #NFDB
987:Enjoy your magic moment today. As it will not be here tomorrow. ~ Paulo Coelho, #NFDB
988:for at the express line anyway, but today she wished that she ~ Brenda Barrett, #NFDB
989:If Lincoln were alive today he'd be turning over in his grave. ~ Gerald R Ford, #NFDB
990:I missed you today. Between waking and sleeping, I thought of you. ~ Lang Leav, #NFDB
991:I've been on your FB page for five hours today: a love story. ~ Melissa Broder, #NFDB
992:Learn From Yesterday, Live for Today, hope for tomorrow. ~ Orison Swett Marden, #NFDB
993:Let go of the past. Live today and look forward to the future, ~ Carolyn Brown, #NFDB
994:Life is what is happening today while you were planning tomorrow ~ John Lennon, #NFDB
995:Man is born free but today everywhere he is in chains. ~ Jean Jacques Rousseau, #NFDB
996:Many men today are running on adrenaline and not anointing. ~ Larry Stockstill, #NFDB
997:Memory is deceptive because it is colored by today's events. ~ Albert Einstein, #NFDB
998:My mother is a singer, still performs today; she's a jazz singer. ~ Jan Hammer, #NFDB
999:Nobody I know got killed in South Central LA. Today was a good day. ~ Ice Cube, #NFDB
1000:So dawn goes down today... Nothing gold can stay. -- Robert Frost ~ John Green, #NFDB
1001:Someone was absolutely going to get punched in the head today. ~ Suzanne Enoch, #NFDB
1002:The ancients, sir, are the ancients, and we are the people of today. ~ Moliere, #NFDB
1003:The meanings of today may not be the meanings of the future. ~ Donald A Norman, #NFDB
1004:There seems to be something wrong with our bloody ships today. ~ Warren Beatty, #NFDB
1005:The sky is so clear today you can see all the way to Missouri. ~ Jerry Coleman, #NFDB
1006:The Steinway pianos of today are the finest I have ever played. ~ James Levine, #NFDB
1007:Today, Info Edge has 1,650 people of which 1,200 are in sales. ~ Rashmi Bansal, #NFDB
1008:Today is all we have, my dears. Today is all we ever have. ~ Carrie Anne Noble, #NFDB
1009:Today's mighty oak is just yesterday's nut, that held its ground. ~ David Icke, #NFDB
1010:Today's zealots are mostly those pretending to be anti-religious. ~ Criss Jami, #NFDB
1011:Today the greatest single source of wealth is between your ears. ~ Brian Tracy, #NFDB
1012:Today there seems to be only one absolute thing: relativism. ~ Joseph Goebbels, #NFDB
1013:was a natural one? I have come across certain evidence today ~ Agatha Christie, #NFDB
1014:We must get our minds on God and our hearts in His Work today. ~ Gerald Flurry, #NFDB
1015:What selfish seeds I plant along the way, black harvest today. ~ Steve Winwood, #NFDB
1016:Woo-hoo! Meenha. I seen you in pahper today. You beeg celebrity. ~ Chanda Hahn, #NFDB
1017:Yesterday's History. Tomorrow's a Mystery. So live for today. ~ Carroll Shelby, #NFDB
1018:You cannot rectify grievances from the past with today's charity. ~ James Cook, #NFDB
1019:You can wake up every day and make today better than the last. ~ Tommy Lasorda, #NFDB
1020:Your future is depends on what you do today, not tomorrow. ~ Robert T Kiyosaki, #NFDB
1021:Any virus that's been sequenced today - that genome can be made. ~ Craig Venter, #NFDB
1022:Because I'm not the same today as I was in '58, or '59 or even '71. ~ Link Wray, #NFDB
1023:Choose for yourselves today the one you will worship. Joshua 24:15 ~ Beth Moore, #NFDB
1024:Finally, Marie looked at her. “Why did you come here today?” she ~ Blake Pierce, #NFDB
1025:Have you done enough today to earn the right to live tomorrow? ~ Ignatia Broker, #NFDB
1026:He stopped loving her today, they placed a wreath upon his door. ~ George Jones, #NFDB
1027:Honesty is the only way to make money in today’s world. Nobody ~ James Altucher, #NFDB
1028:I am what I am today because of the choices I made yesterday, ~ Stephen R Covey, #NFDB
1029:If a woman does need a hero, she needs him today, not tomorrow. ~ Robert Jordan, #NFDB
1030:If Casey Stengel were alive today, he'd be spinning in his grave. ~ Ralph Kiner, #NFDB
1031:If Lincoln were alive today, he'd be turning over in his grave. ~ Gerald R Ford, #NFDB
1032:If poverty was to be sold three cents today, i can't buy it. ~ Ng g wa Thiong o, #NFDB
1033:If you really want to turn your health around, start juicing today. ~ Kris Carr, #NFDB
1034:If you think about it, today’s hit is tomorrow’s niche. Almost ~ Chris Anderson, #NFDB
1035:I guess the reality is, everybody today has so many gadgets. ~ Barbara Broccoli, #NFDB
1036:I like to use the hard times of the past to motivate me today. ~ Dwayne Johnson, #NFDB
1037:I think the kids today need to hear more about morals and values. ~ Isaac Hayes, #NFDB
1038:I was and I still am a dreamer, that made me the person I am today ~ Jared Leto, #NFDB
1039:Marijuana is probably the most dangerous drug in America today. ~ Ronald Reagan, #NFDB
1040:My stockbroker asked me something important today: paper or plastic? ~ Jay Leno, #NFDB
1041:My today is what I will to make it. I will to make it perfect. ~ Walter Russell, #NFDB
1042:Plan your work for today and every day, then work your plan ~ Margaret Thatcher, #NFDB
1043:Russia is a mafia state today, and Putin is its top godfather. ~ Garry Kasparov, #NFDB
1044:Sadly, today authority, not truth, makes law,” Father said. ~ Martha Hall Kelly, #NFDB
1045:Sixty per cent of people entering prison today are illiterate. ~ Jeffrey Archer, #NFDB
1046:That person I was when I was a lot younger is not who I am today. ~ Demi Lovato, #NFDB
1047:That which you think today becomes that which you are tomorrow. ~ Napoleon Hill, #NFDB
1048:The church today is dominated by this theology of silly women. ~ Douglas Wilson, #NFDB
1049:The investor of today does not profit from yesterday's growth. ~ Warren Buffett, #NFDB
1050:The words of wisdom for today:
Do not read anything that sucks! ~ Toba Beta,#NFDB
1051:Today Christians spend more money on dog food then missions ~ Leonard Ravenhill, #NFDB
1052:Today education has become a training ground for competition. ~ Parker J Palmer, #NFDB
1053:Today I don't have to fit into anyone else's emotional atmosphere. ~ Louise Hay, #NFDB
1054:Today, I will focus on having a good relationship with myself. ~ Melody Beattie, #NFDB
1055:Today I will walk in the sun. I will simply walk in the sun. ~ Charles Bukowski, #NFDB
1056:Today our problem is not making miracles, but managing them. ~ Lyndon B Johnson, #NFDB
1057:today's pain is yesterdays latent gain we did not take ~ Ernest Agyemang Yeboah, #NFDB
1058:today the menu is Kung Fu Chicken. And it’s ALL YOU CAN EAT, BABY. ~ David Wong, #NFDB
1059:Today, we are pleased to announce the biggest advancement in iPhone. ~ Tim Cook, #NFDB
1060:Today we have two Vietnams, side by side, north and south. ~ Sheila Jackson Lee, #NFDB
1061:Today we see studies on mentally retarded children as monstrous. ~ Paul A Offit, #NFDB
1062:Today we try to identify a gene and then study its properties. ~ Walter Gilbert, #NFDB
1063:Type Relentless.com into the Web today and it takes you to Amazon. ~ Brad Stone, #NFDB
1064:We no longer get work out of our children; today we get meaning. ~ Esther Perel, #NFDB
1065:We shouldn't just live for today; we should prepare for tomorrow. ~ Kent Conrad, #NFDB
1066:Whatever may be happening today, peace is the meaning of tomorrow ~ Victor Hugo, #NFDB
1067:What we need in politics today is not more democracy but less. ~ Fareed Zakaria, #NFDB
1068:Wisdom makes decisions today that will still be good tomorrow. ~ Lysa TerKeurst, #NFDB
1069:Write it down today, put it away, make sense of it tomorrow. ~ Courtney Summers, #NFDB
1070:Yesterday is but today's memory, and tomorrow is today's dream. ~ Khalil Gibran, #NFDB
1071:Yesterday’s political criminals are on today’s postage stamps! ~ Richard Powers, #NFDB
1072:Your optimism today will determine your level of success tomorrow. ~ Jon Gordon, #NFDB
1073:A diligent hawker today, can be a great tycoon tomorrow ~ Ernest Agyemang Yeboah, #NFDB
1074:Any man's a fool who lets himself be a wage-earning slave, today. ~ D H Lawrence, #NFDB
1075:At the beginning was The Word.
Today I see That in great quotes. ~ Toba Beta,#NFDB
1076:Be wise today; 'tis madness to defer. ~ Edward Young, Night-Thoughts (1742–1745), #NFDB
1077:Design simply today, knowing you can add complexity needed tomorrow. ~ Anonymous, #NFDB
1078:DO SOMETHING TODAY TO CREATE
AN ENVIRONMENT OF AFFIRMATION. ~ John C Maxwell,#NFDB
1079:Even today, I've no idea what the truth is, or what I did with it. ~ Luis Bu uel, #NFDB
1080:Forget yesterday, live for today. Tomorrow will take care of itself. ~ Rick Ross, #NFDB
1081:Happy the man, and happy he alone, he, who can call today his own. ~ John Dryden, #NFDB
1082:Honestly, I'm not listening to much of what's going on today. ~ Michael Rapaport, #NFDB
1083:I am who I am today because of the choices I made yesterday. ~ Eleanor Roosevelt, #NFDB
1084:I do not purpose to discuss faith in its dogmatic sense today. ~ Matthew Simpson, #NFDB
1085:If poverty was to be sold three cents today, i can't buy it. ~ Ngugi wa Thiong o, #NFDB
1086:If Shakespeare was alive today, he'd be writing wrestling shows. ~ Chris Jericho, #NFDB
1087:If today becomes a struggle, struggle today to solve it. ~ Perseverence M Dludlu, #NFDB
1088:If you can't love anybody today, at least try no to hurt anybody. ~ Stephen King, #NFDB
1089:I have never been more excited than I am today about making pictures. ~ Ed Kashi, #NFDB
1090:I think that there is a lot going on with young people today. ~ Bernardine Dohrn, #NFDB
1091:I think you need something to sweeten your mood today, Ms. Baird. ~ Nalini Singh, #NFDB
1092:I transform myself to fast: my today refutes my yesterday. ~ Friedrich Nietzsche, #NFDB
1093:It’s never been worse to be information smart than it is today. ~ Taylor Pearson, #NFDB
1094:Life is a sum of all your choices". So, what are you doing today? ~ Albert Camus, #NFDB
1095:Music of today is not even in the same building as music from the '70s. ~ Eyedea, #NFDB
1096:My prayer is, let me be a blessing to someone or something today. ~ Jean Houston, #NFDB
1097:One day, I'll stop making weird faces in pictures. But not today. ~ Logan Lerman, #NFDB
1098:Our future lies with today's kids and tomorrow's space exploration. ~ Sally Ride, #NFDB
1099:Plan your work for today and every day, then work your plan. ~ Margaret Thatcher, #NFDB
1100:Sentences are like just caught fish. Spunky today, stinky tomorrow. ~ Max Lucado, #NFDB
1101:Someday I’d be classy if it killed me—probably not today, though. ~ Joanna Wylde, #NFDB
1102:Stop longing.You poison today’s ease, reaching always for tomorrow. ~ Robin Hobb, #NFDB
1103:Such is the mood of the sea today, changeable and unpredictable. ~ Mehreen Ahmed, #NFDB
1104:terrible indifference towards one’s neighbor… . [P]eople today ~ Michael Gaitley, #NFDB
1105:The best preparation for tomorrow is doing your best today. ~ H Jackson Brown Jr, #NFDB
1106:The Cinderella of the church of today is the prayer meeting. ~ Leonard Ravenhill, #NFDB
1107:The decisions you're making today will impact your tomorrows. ~ Priscilla Shirer, #NFDB
1108:The good you do today may be forgotten tomorrow. Do good anyway. ~ Mother Teresa, #NFDB
1109:There's no way you could convince me today that Jesus is not real. ~ Lee Strobel, #NFDB
1110:The ripple of today’s lie is tomorrow’s wave and next year’s flood. ~ Max Lucado, #NFDB
1111:today?” Felix looked mollified, Beth and Emery made a note, and ~ Rosalind James, #NFDB
1112:Today is Valentine's Day - or, as men like to call it, Extortion Day! ~ Jay Leno, #NFDB
1113:Today, only about 1% of the World Wide Web is written in Arabic. ~ Marissa Mayer, #NFDB
1114:Today’s hard news stories were yesterday’s dystopian SF. Rereading ~ Pat Cadigan, #NFDB
1115:Today's plan:
Kick @ss.
Take Names.
Repeat As Necessary. ~ Jos N Harris,#NFDB
1116:Today, the army only occupies the territory once the war is over. ~ Paul Virilio, #NFDB
1117:Today was a holiday: the purest man in Germany was fifty. ~ Armando Lucas Correa, #NFDB
1118:Tomorrow can take me,” he said. “I don’t need today anyway. ~ Shannon A Thompson, #NFDB
1119:Tomorrow has always been better than today, and it always will be. ~ Paul Harvey, #NFDB
1120:Tomorrow is 100 percent based on the negotiations you do today. ~ James Altucher, #NFDB
1121:What’s wrong, queen of darkness? Someone stake your maker today? ~ Katie McGarry, #NFDB
1122:What you build today will either empower or restrict you tomorrow. ~ Gary Keller, #NFDB
1123:What you do today is shaped by what you believe about tomorrow. ~ Timothy Keller, #NFDB
1124:When man fell to his knees he became the asshole he is today. ~ Carlos Castaneda, #NFDB
1125:Women today truly need their men and whatever help they can provide. ~ John Gray, #NFDB
1126:Yesterday’s grace is inadequate in the face of today’s struggle. ~ Matt Chandler, #NFDB
1127:Yes, tomorrow and not today, is what all lazy people say. ~ Suzanne Woods Fisher, #NFDB
1128:You have to have great design to be competitive in today’s markets. ~ John Doerr, #NFDB
1129:Your mission is to become better today than you were yesterday. ~ John C Maxwell, #NFDB
1130:Android By Jefferson Graham, and Jessica Guynn, USA TODAY | 336 words ~ Anonymous, #NFDB
1131:Before you complain today, be grateful you have breath to complain with. ~ LeCrae, #NFDB
1132:Children born today have a fifty-fifty chance of living to 100. ~ William Greider, #NFDB
1133:Education is a precondition to survival in America today. ~ Marian Wright Edelman, #NFDB
1134:Everything we do today defines us—because tomorrow might never come. ~ David Mack, #NFDB
1135:God has a plan for you today: one designed to help get you to Heaven. ~ Mark Hart, #NFDB
1136:Government today, far from protecting property, is its main threat. ~ Roger Pilon, #NFDB
1137:I awaken today, appreciating everything in sight, and I give thanks. ~ Louise Hay, #NFDB
1138:If I could keep today's happiness... I wouldn't worry about tomorrow. ~ Ai Yazawa, #NFDB
1139:If I'm sincere today, what does it matter if I regret it tomorrow? ~ Jos Saramago, #NFDB
1140:If the world runs out of chocolate today... It was not my fault. :l ~ Demi Lovato, #NFDB
1141:If we will take care of today, God will take care of the morrow. ~ Mahatma Gandhi, #NFDB
1142:If what you did yesterday seems big, you haven't done anything today. ~ Lou Holtz, #NFDB
1143:If what you did yesterday seems big, you haven’t done anything today. ~ Lou Holtz, #NFDB
1144:If you can't love anybody today, at least try not to hurt anybody. ~ Stephen King, #NFDB
1145:I'm so happy because today I found my friends - they're in my head. ~ Kurt Cobain, #NFDB
1146:Investing in tomorrow's technology today is more critical than ever. ~ Bill Gates, #NFDB
1147:I rise to taste the dawn, and find that love alone will shine today. ~ Ken Wilber, #NFDB
1148:It seems like a lot of music today is so churned out and simple. ~ Jonathan Davis, #NFDB
1149:I've stabbed two people with a fork today. What's wrong with me? ~ Patrick Carman, #NFDB
1150:I view the measure problem as the greatest crisis in physics today. ~ Max Tegmark, #NFDB
1151:I wish I were
what I was
when I wanted to be
what I am today ~ Anonymous,#NFDB
1152:Let today's strong performance be your starting point for tomorrow. ~ Ron Kaufman, #NFDB
1153:Life isn't about tomorrow ~ Beverly Preston Life is about today ~ Beverly Preston, #NFDB
1154:Live today for what is going to matter 10 billion years from today. ~ David Platt, #NFDB
1155:Long day today,' she says.
'Every day's the same length, sweetie. ~ Doug Dorst,#NFDB
1156:Many composers today don't know what the human throat is. ~ Elisabeth Schwarzkopf, #NFDB
1157:Plan to be better today, but don't ever plan to be finished ~ Carol Ann Tomlinson, #NFDB
1158:Power in America today is control of the means of communication. ~ Theodore White, #NFDB
1159:Stop longing. You poison today’s ease, reaching always for tomorrow. ~ Robin Hobb, #NFDB
1160:The importance of logo into today's fashion is un! be! Lievable! ~ Karl Lagerfeld, #NFDB
1161:The narrow gauge mindset of the past is insufficient for today’s ~ Marty Neumeier, #NFDB
1162:The promises of God for tomorrow are the anchor for believers today. ~ R C Sproul, #NFDB
1163:The strongest part of a religion today is its unconscious poetry ~ Matthew Arnold, #NFDB
1164:The world was never more unsafe for democracy then it is today. ~ Stanley Baldwin, #NFDB
1165:This is today. More plans are in motions. More ideas are in play. ~ Ben H Winters, #NFDB
1166:This joy was used up a long time ago. Will it be reborn today? ~ Jean Paul Sartre, #NFDB
1167:Today is a reality, tomorrow's a promise, and yesterday's history! ~ Billy Blanks, #NFDB
1168:Today I was in the gym benching 400 pounds. A-Ry is my witness to this. ~ The Miz, #NFDB
1169:Today we charge George Zimmerman with murder in the second-degree. ~ Angela Corey, #NFDB
1170:vaccinated every single condor—today there about four hundred ~ Elizabeth Kolbert, #NFDB
1171:We came in today with a chip on our shoulder to prove who we are. ~ Bill Laimbeer, #NFDB
1172:Whatever happens tomorrow, we had today. I'll always remember it ~ David Nicholls, #NFDB
1173:What everybody's looking for today, they're looking for escape-ism. ~ James Brown, #NFDB
1174:what is not started today is never finished tomorrow ~ Johann Wolfgang von Goethe, #NFDB
1175:What is today supported by precedents will hereafter become a precedent ~ Tacitus, #NFDB
1176:What you wish for today may not be what you truly want tomorrow. ~ Melissa Foster, #NFDB
1177:You are what you are today because of the choices you made in the past ~ Jim Rohn, #NFDB
1178:You communicate for a better tommorow, not to spoil today. ~ Harbhajan Singh Yogi, #NFDB
1179:You could die tomorrow, you don't think you should kiss her today? ~ Amie Kaufman, #NFDB
1180:A lack of realism in the vision today costs credibility tomorrow. ~ John C Maxwell, #NFDB
1181:all the flowers of all the tomorrows are in the seeds of today ~ Robin Craig Clark, #NFDB
1182:Being with you today is worth all the broken hearts of yesterday. ~ Steve Maraboli, #NFDB
1183:Comfortable optimism surely seems like a bad joke in today's world. ~ Albert Camus, #NFDB
1184:Do not worry so much of the future that you let today pass you by. ~ R A Salvatore, #NFDB
1185:Don't wait. Tomorrow may be too late to do the things you can today. ~ Ron Kaufman, #NFDB
1186:Either we fix [the marriage] today, or I will divorce you tomorrow. ~ Ashlee Vance, #NFDB
1187:…even today, I would rather read ‘thrillers’ than Wittgenstein. ~ Jean Paul Sartre, #NFDB
1188:Every day I wake up and decide: today I'm going to love my life. ~ Carrie Hamilton, #NFDB
1189:Folks, this is perfect weather for today's game. Not a breath of air. ~ Curt Gowdy, #NFDB
1190:Forget Jesus. The stars died so that you could be here today. ~ Lawrence M Krauss, #NFDB
1191:Go for today, don't worry about the future, it'll come eventually ~ Greyson Chance, #NFDB
1192:Having a mental breakdown is not on my list of things to do today. ~ Marissa Meyer, #NFDB
1193:how lovely it is,
to fall asleep
knowing that you lived today ~ Madisen Kuhn,#NFDB
1194:If there is anything education does not lack today it is critics. ~ Nathan M Pusey, #NFDB
1195:I get up every morning and think...today I'm going to end capitalism. ~ Bill Ayers, #NFDB
1196:I'm so happy. Cause today I found my friends.
They're in my head. ~ Kurt Cobain,#NFDB
1197:I never plan tomorrow because I don’t even know what I’m doing today. ~ Coco Rocha, #NFDB
1198:I will forget today, but that doesn't mean that today didn't matter. ~ Lisa Genova, #NFDB
1199:Jonathan?” “Monica.” “One day this will stop working.” “But not today. ~ C D Reiss, #NFDB
1200:Life isn't about tommorrow ~ Beverly Preston Life is about today ~ Beverly Preston, #NFDB
1201:Lou Brock was a great base stealer but today I am the greatest. ~ Rickey Henderson, #NFDB
1202:Minimal celebrating is still better than no celebrating. “Today ~ Nathan Van Coops, #NFDB
1203:My schedule for today lists a six-hour self-accusatory depression, ~ Philip K Dick, #NFDB
1204:My schedule for today lists a six-hour self-accusatory depression. ~ Philip K Dick, #NFDB
1205:Never put off the work till tomorrow what you can put off today. ~ Stephen Hawking, #NFDB
1206:On the toodle last night, and not feeling quite the thing today? ~ Georgette Heyer, #NFDB
1207:Photo of POTUS mtg w speechwriters Cody Keenan and Jon Favreau today. ~ Pete Souza, #NFDB
1208:Power, today, comes from sharing information, not withholding it. ~ Keith Ferrazzi, #NFDB
1209:The highest point of yesterday should be the lowest point of today ~ B K S Iyengar, #NFDB
1210:THE JOY OF DISCIPLINE OR THE PAIN OF REGRET, WHICH WILL IT BE TODAY? ~ Tony Horton, #NFDB
1211:The next thing you do today will be the most important thing on your ~ Seth Godin, #NFDB
1212:The problem today is that there are no deserts, only dude ranches. ~ Thomas Merton, #NFDB
1213:The prosperity of today becomes the empty consumerism of tomorrow. ~ Eckhart Tolle, #NFDB
1214:There's a lot of active radical thought today but not much action. ~ Lynne Stewart, #NFDB
1215:The rule is, jam tomorrow and jam yesterday - but never jam today. ~ Lewis Carroll, #NFDB
1216:These are the decisions we make that lead us to where we are today. ~ Wayne Hussey, #NFDB
1217:The word 'meaningful' when used today is nearly always meaningless. ~ Paul Johnson, #NFDB
1218:they think about Tomorrow, that is to say, simply, a new today; ~ Jean Paul Sartre, #NFDB
1219:Today, conflicts and fatalities from conflicts are at a record low. ~ Hans Rosling, #NFDB
1220:Today I am altogether without ambition. Where did I get such wisdom? ~ Mary Oliver, #NFDB
1221:Today in Germany, everyone is being watched--even the watchers. ~ Abraham Polonsky, #NFDB
1222:Today, I sold my heart. The price was paltry. It cost me everything. ~ Eden Butler, #NFDB
1223:Today is the eighth day of the month, tomorrow is the thirteenth.
~ Zen Proverb,#NFDB
1224:Today, I will offer free web hosting and developpement helps for ~ Linus Torvalds, #NFDB
1225:today. Not a long walk but a real one. Stephen thinks he’ll ~ William Kent Krueger, #NFDB
1226:Today one can dare anything, and, furthermore, nobody is surprised. ~ Paul Gauguin, #NFDB
1227:Today people are suffering from poverty, but also from lack of love ~ Pope Francis, #NFDB
1228:Today's mighty oak is just yesterday's nut that held its ground.
~ David Icke,#NFDB
1229:Today’s religions are nothing but the long-lived mythologies! ~ Mehmet Murat ildan, #NFDB
1230:Today, the Muslim world is the poorest of the global powers. ~ Mahmoud Ahmadinejad, #NFDB
1231:What happens to Black Folks today, happens to White Folks tomorrow. ~ Dick Gregory, #NFDB
1232:What I lose today I can't make up tomorrow. I have to do it today. ~ Albert Pujols, #NFDB
1233:What is not started today is never finished tomorrow. ~ Johann Wolfgang von Goethe, #NFDB
1234:What is today supported by precedents will hereafter become a precedent. ~ Tacitus, #NFDB
1235:Write today's worries in sand. Chisel yesterday's victories in stone. ~ Max Lucado, #NFDB
1236:Yesterdays are gone, but today is standing right here beside me. ~ Beverly Preston, #NFDB
1237:you can't escape tomorrow's responsibilities by evading it today ~ Abraham Lincoln, #NFDB
1238:Ah coffee. The sweet balm by which we shall accomplish today's tasks. ~ Holly Black, #NFDB
1239:Be patient, Katie. Everything doesn’t have to work itself out today. ~ Lisa Wingate, #NFDB
1240:But no use worrying about tomorrow’s concerns when today has its own. ~ Lynn Cahoon, #NFDB
1241:Die!" another screamed at her.
"Not today!" she screeched back. ~ Elise Kova,#NFDB
1242:Do not say that I'll depart tomorrow because even today I still arrive. ~ Nhat Hanh, #NFDB
1243:Every breath you take today should be with someone else in mind. ~ Elizabeth Taylor, #NFDB
1244:Every morning we are born again. What we do today is what matters most.
~ Buddha,#NFDB
1245:For he today who sheds his blood with me shall be my brother. ~ William Shakespeare, #NFDB
1246:Give your customers what they want today, and help them see tomorrow. ~ Ron Kaufman, #NFDB
1247:greatest enemy to tomorrow’s success is sometimes today’s success. ~ John C Maxwell, #NFDB
1248:I don't think people today need to derive security from possessions. ~ Emilio Pucci, #NFDB
1249:If it's called THE USA Today, why is all the news from yesterday? ~ Stephen Colbert, #NFDB
1250:If it wasn't for the women's movement, I wouldn't be where I am today. ~ Sally Ride, #NFDB
1251:If you’re planning on dying today I hope you dig your grave first. ~ Larry McMurtry, #NFDB
1252:Ignore me. I don’t want to talk about my nonexistent love life today. ~ Julie James, #NFDB
1253:It’s my job.”
“Then thanks for showing up at work today. ~ Shannon K Butcher,#NFDB
1254:I was expelled from four schools. Today I still read with difficulty. ~ Sarah Miles, #NFDB
1255:Superman never said, ‘I think I’ll let Batman take this one today’. ~ Erin Nicholas, #NFDB
1256:Surrender to life today. Don't fight anything. Just enjoy the flow. ~ Judith Orloff, #NFDB
1257:The ability to simply look without motive is missing in the world today. ~ Sadhguru, #NFDB
1258:The bride, the white bride today a maiden, tomorrow a wife. ~ Federico Garcia Lorca, #NFDB
1259:The Church today is more likely to alienate than to seduce... ~ Friedrich Nietzsche, #NFDB
1260:The countries who out-educate us today will out-compete us tomorrow. ~ Barack Obama, #NFDB
1261:The key to successful leadership today is influence, not authority. ~ Ken Blanchard, #NFDB
1262:There is no more dangerous country in the world today than Pakistan. ~ Peter MacKay, #NFDB
1263:the strange ideas we derive today will one day be our celebrated truths ~ Dan Brown, #NFDB
1264:The task that we face today is to understand the language of nature. ~ Paul Stamets, #NFDB
1265:The worst drug of today is not smack or pot - it's refined sugar. ~ George Hamilton, #NFDB
1266:Through your actions here today—you have made humankind obsolete. ~ Daniel H Wilson, #NFDB
1267:Today I choose to feel life, not to deny my humanity but embrace it. ~ Kevyn Aucoin, #NFDB
1268:Today is 11/11/11, a date so simple even Rick Perry can remember it. ~ Jimmy Fallon, #NFDB
1269:Today is going to be free of the past. Today, the past can't hurt me. ~ Joshua Mohr, #NFDB
1270:today is not defined by yesterday and tomorrow is truly another day. ~ Sejal Badani, #NFDB
1271:Today isn't just another day. Today I'll create something beautiful. ~ Austin Kleon, #NFDB
1272:Today is the word for winners and tomorrow is the word for losers ~ Robert Kiyosaki, #NFDB
1273:Today I will focus on priorities and ignore the unimportant crap ~ Jayne Ann Krentz, #NFDB
1274:Today, technology is moving faster than the research establishment. ~ James Heywood, #NFDB
1275:Today the family is being attacked and defended with equal vehemence. ~ Mark Poster, #NFDB
1276:Tomorrow is nothing, today is too late; the good lived yesterday. ~ Marcus Aurelius, #NFDB
1277:What is the price-current of an honest man and patriot today? ~ Henry David Thoreau, #NFDB
1278:What's left undone today, tomorrow will not do." Faust ~ Johann Wolfgang von Goethe, #NFDB
1279:Wisdom makes decisions today that will still be good for tomorrow. ~ Lysa TerKeurst, #NFDB
1280:You know, up until later on today, I never really knew how to drink. ~ Mary Robison, #NFDB
1281:You live your life today, Not tommorow, and certainly not yesterday. ~ John Grisham, #NFDB
1282:You're remembering well today,' she said. 'Don't do it too much. ~ Ernest Hemingway, #NFDB
1283:You've got today, and there's all of time and all the world in today. ~ Dean Koontz, #NFDB
1284:And I bet she'll be a stronger person because of what she lost today. ~ Gayle Forman, #NFDB
1285:And it seems to be today, image is a real important thing once again. ~ Phil Anselmo, #NFDB
1286:and we will possess tomorrow what we are gathering today. ~ Francisco C ndido Xavier, #NFDB
1287:A penny for your thoughts, silent one. Perhaps, today you’ll speak. ~ Pepper Winters, #NFDB
1288:Appreciation is the purest vibration that exists on the planet today. ~ Esther Hicks, #NFDB
1289:Do something for yourself today that you will thank yourself for tomorrow. ~ T Mills, #NFDB
1290:do today what others won’t so you can achieve tomorrow what others can’t ~ Anonymous, #NFDB
1291:Every wrong seems possible today, and is accepted. I don't accept it. ~ Pablo Casals, #NFDB
1292:George, this is history," Lacon protested weakly. "This is not today. ~ John le Carr, #NFDB
1293:He had taken a vow of glory, and today, his vow was demanding its due. ~ Morgan Rice, #NFDB
1294:I am absolutely blessed and I'm very grateful for where I am today. ~ Geri Halliwell, #NFDB
1295:If Adam had had a real hairy back, we probably wouldn't be here today. ~ David Henry, #NFDB
1296:If we believe that tomorrow will be better, we can bear a hardship today ~ Nhat Hanh, #NFDB
1297:I had lunch with him today,” she said a little proud of herself. ~ Latrivia S Nelson, #NFDB
1298:In today’s politics, everything was an act but no actor was permanent. ~ Sudha Murty, #NFDB
1299:It is easier today to triumph over evil habits than it will be tomorrow. ~ Confucius, #NFDB
1300:It is the first day of November and so, today, someone will die. ~ Maggie Stiefvater, #NFDB
1301:Leaders have to act more quickly today. The pressure comes much faster. ~ Andy Grove, #NFDB
1302:'Life is a sum of all your choices'. So, what are you doing today?
~ Albert Camus,#NFDB
1303:Live now, live today - don't be bound by rules, live your own dream. ~ Shahrukh Khan, #NFDB
1304:Marijuana: why forget something tomorrow when you can forget it today? ~ Doug Benson, #NFDB
1305:Men no longer prefer blondes. Today gentlemen seem to prefer gentlemen. ~ Anita Loos, #NFDB
1306:Morning, guys!! Today, I wandered a bit from the path of life... ~ Masashi Kishimoto, #NFDB
1307:No CEO examining books today understands what the hell is going on. ~ Charlie Munger, #NFDB
1308:No matter how difficult the past, you can always begin again today. ~ Jack Kornfield, #NFDB
1309:"Place only your kindest thoughts on everything you experience today." ~ Byron Katie, #NFDB
1310:south to a town named Medina, north of Bellingham, Washington. Today, ~ Todd Russell, #NFDB
1311:Spring bursts today, For love is risen and all earth's at play. ~ Christina Rossetti, #NFDB
1312:The individual has been crushed by our style of management today. ~ W Edwards Deming, #NFDB
1313:The only way to improve tomorrow is to know what you did wrong today. ~ Robin Sharma, #NFDB
1314:The primary cause of unhappiness in the world today is... lack of faith. ~ Carl Jung, #NFDB
1315:The problem with engineers today is that they don’t think on paper. ~ Joseph R Lallo, #NFDB
1316:The sun comes out but the rain stays put. No rainbows today. Not here. ~ David Peace, #NFDB
1317:The superstitions of today are the scientific facts of tomorrow. ~ John L Balderston, #NFDB
1318:They teach anything in universities today. You can major in mud pies. ~ Orson Welles, #NFDB
1319:Today couture has to be expensive, but it shouldn’t look expensive. ~ Karl Lagerfeld, #NFDB
1320:Today I love you more than ever; tomorrow I will love you even more. ~ Cecelia Ahern, #NFDB
1321:Today I should not be identified with any kind of regressive therapy. ~ Alice Miller, #NFDB
1322:Today is life-the only life you are sure of. Make the most of today. ~ Dale Carnegie, #NFDB
1323:Today might not be so good. But tomorrow, you got another chance to ~ David Baldacci, #NFDB
1324:Today, no human can beat even a mid-tier computer chess program. ~ Erik Brynjolfsson, #NFDB
1325:Today's Declaration: I focus on what I want, not on what i don't want. ~ T Harv Eker, #NFDB
1326:Today’s generations need two things: Green fields and thinking! ~ Mehmet Murat ildan, #NFDB
1327:Today the West exists only to bear witness to its own obsolescence. ~ Dinesh D Souza, #NFDB
1328:Today was a pause before the page was turned and the story continued. ~ Hazel Gaynor, #NFDB
1329:Truth is on the side of the oppressed today, it's against the oppressor. ~ Malcolm X, #NFDB
1330:We don’t realize how wonderful today is until tomorrow. —Amish proverb ~ Susan Wiggs, #NFDB
1331:we in the modern world expect that tomorrow will be better than today. ~ James Burke, #NFDB
1332:What are you not doing today that you were doing when I first met you? ~ Tim Sanders, #NFDB
1333:What is amazing and revolutionary today will be oppressive tomorrow. ~ Bryant McGill, #NFDB
1334:Without the despair of today we can’t experience the joy of tomorrow. ~ Tracy Brogan, #NFDB
1335:You are richer today if you have laughed, given, or forgiven. ~ Suzanne Woods Fisher, #NFDB
1336:An action of God may be the only thing that can save the Church today. ~ Ralph Martin, #NFDB
1337:Copyright law is a dinosaur, ill-suited for the landscape of today's media. ~ Kaskade, #NFDB
1338:Do not, I beg of you, dampen today's sun with the showers of tomorrow. ~ L Frank Baum, #NFDB
1339:Don’t accept suffering and sorrow today in hopes of a better tomorrow. ~ Nate Miyaki, #NFDB
1340:Drink today, and drown all sorrow; you shall perhaps not do tomorrow. ~ John Fletcher, #NFDB
1341:Hitchcock is the most-daring avant-garde film-maker in America today. ~ Andrew Sarris, #NFDB
1342:I don't listen to a lot of radio today. It's not really music to me. ~ Bernie Worrell, #NFDB
1343:If I had not studied music, there would be no Macintosh computers today. ~ Jef Raskin, #NFDB
1344:If I wanted to be a doctor today I'd go to math school not med school. ~ Vinod Khosla, #NFDB
1345:If Jesus were alive today, he'd probably be at the Super Bowl. ~ Norman Vincent Peale, #NFDB
1346:If tomorrow were never to come, it would not be worth living today. ~ Albert Einstein, #NFDB
1347:If you want your blog to be a business one day, treat it as one today. ~ Darren Rowse, #NFDB
1348:I'm a lot of things, but today I'm your fucking saving grace. ~ Jennifer L Armentrout, #NFDB
1349:I’m not fighting any more today. I don’t have it in me. But I do have ~ Carolyn Brown, #NFDB
1350:I never thought being obnoxious would get me where I am today. ~ Billie Joe Armstrong, #NFDB
1351:It's so beautiful where I am today that it makes me wonder where I am. ~ Steve Martin, #NFDB
1352:It's very hard to accept that stoning still exists in the world today. ~ Jim Caviezel, #NFDB
1353:I will keep a smile on my face and in my heart even when it hurts today. ~ Og Mandino, #NFDB
1354:Kids today, they can't even read unless it's spelled wrong on a phone. ~ Mykle Hansen, #NFDB
1355:Let the winds of enthusiasm sweep through you. Live today with gusto. ~ Dale Carnegie, #NFDB
1356:Love's in need of love today...don't delay...send yours in right away ~ Stevie Wonder, #NFDB
1357:Never put off your massage until tomorrow if you can get it today. ~ Thomas Jefferson, #NFDB
1358:On a day like today I am stung by the splendor of a sudden thought. ~ Robert Browning, #NFDB
1359:Progress is the activity of today and the assurance of tomorrow ~ Ralph Waldo Emerson, #NFDB
1360:Remember what I done for you here today,' he shouted and passed out. ~ Charlie Higson, #NFDB
1361:So dawn goes down today... Nothing gold can stay.
-- Robert Frost ~ John Green,#NFDB
1362:So I killed a hobo today, honey . . . hahahaha! Ah, we have fun! Nick ~ Gillian Flynn, #NFDB
1363:The best time to start was last year. Failing that, today will do. ~ Chris Guillebeau, #NFDB
1364:The biggest thing in today's sorrow is the memory of yesterday's joy. ~ Khalil Gibran, #NFDB
1365:The labor movement has a great role to play in our country today. ~ Eleanor Roosevelt, #NFDB
1366:The only imaginative fiction being written today is income tax returns. ~ Herman Wouk, #NFDB
1367:The Sun was smiling hundred years ago and the sun is laughing today. ~ Santosh Kalwar, #NFDB
1368:The tide has changed. You have to be able to improvise in today's NFL. ~ Steve McNair, #NFDB
1369:The uncontested absurdities of today are the accepted slogans of tomorrow. ~ Ayn Rand, #NFDB
1370:Today, almost all-current technologies put the speed of light to work. ~ Paul Virilio, #NFDB
1371:Today, credit rating agencies rate companies, countries and bonds. ~ Mike Fitzpatrick, #NFDB
1372:Today Facebook went public, just as Myspace's last user went private. ~ Conan O Brien, #NFDB
1373:Today he failed to change the world. As for tomorrow, who can tell? ~ Neal Shusterman, #NFDB
1374:Today I finally overcame tryin’ to fit the world inside a picture frame. ~ John Mayer, #NFDB
1375:Today I fulfill my creative side. I want to bloom wherever I am planted! ~ Louise Hay, #NFDB
1376:Today I must write a paragraph or a page better than I did yesterday. ~ Ernest Gaines, #NFDB
1377:Today is a great day to make amazing things happen,’ or ‘Aspire Higher. ~ Dan Skinner, #NFDB
1378:Today, I will exchange a controlled life for one that is manageable. ~ Melody Beattie, #NFDB
1379:Today, ponder how you might make this Advent a time of quiet preparation. ~ Anonymous, #NFDB
1380:Today, salute, mile, serve, deep. And I am never doing that again.-Kavi ~ Hilari Bell, #NFDB
1381:Today, the media handle information as if it was a religious artefact. ~ Paul Virilio, #NFDB
1382:Today, when I hire, I look for people who want to be trained and molded. ~ Bobby Flay, #NFDB
1383:Twenty-five years ago $50,000 bought a lot of house. Today it buys a lot. ~ Anonymous, #NFDB
1384:Whatever happens tomorrow, we had today; and I'll always remember it ~ David Nicholls, #NFDB
1385:What is subversive today, will almost certainly be patriotic tomorrow. ~ Lucius Beebe, #NFDB
1386:Why independence, if the slaves of today will be the tyrants of tomorrow? ~ Jos Rizal, #NFDB
1387:you should never allow your yesterday to use up too much of today. ~ Sherrilyn Kenyon, #NFDB
1388:A child born today will grow up with no conception of privacy at all. ~ Edward Snowden, #NFDB
1389:All I have I would have given gladly not to be standing here today. ~ Lyndon B Johnson, #NFDB
1390:A matter neither sensual nor sensational is ignored by the art of today. ~ E M Forster, #NFDB
1391:And He said to him, “•I assure you: Today you will be with Me in paradise. ~ Anonymous, #NFDB
1392:And what will I be able to do tomorrow that I cannot yet do today? ~ Elizabeth Gilbert, #NFDB
1393:another bank was robbed today, the third this month. The unusual robbers— ~ Jeff Brown, #NFDB
1394:As for today's music, Nicki Minaj is killing it. She's an amazing artist. ~ Neon Hitch, #NFDB
1395:As lonely and sad as I am today, your return will cause a new birth in me. ~ Jon Jones, #NFDB
1396:Assessment is today's means of modifying tomorrow's instruction. ~ Carol Ann Tomlinson, #NFDB
1397:Billy Campbell who is... I... truly one of the most talented actors today. ~ Sela Ward, #NFDB
1398:By today's beauty standards, of course, Marilyn Monroe was an oil tanker. ~ Dave Barry, #NFDB
1399:Everything that can possibly happen at some point, can happen today. ~ Svend Brinkmann, #NFDB
1400:I already killed you once today, what does it take to teach some people? ~ Neil Gaiman, #NFDB
1401:I don't believe in God today.
I don't even believe in people. ~ Sarah Crossan,#NFDB
1402:I feel like everyone else in this country today. I am utterly devastated. ~ Tony Blair, #NFDB
1403:I feel pretty and witty and gay. And I pity any girl who isn't me today. ~ Marni Nixon, #NFDB
1404:If I were to live for tomorrow, I would have lived fullest for today. ~ Santosh Kalwar, #NFDB
1405:If my father was alive today, he would have fought for Kurdish rights ~ Aleida Guevara, #NFDB
1406:I have so many things to do today, I dare not ignore my time with God. ~ Martin Luther, #NFDB
1407:I like going there for golf. America is one vast golf course today. ~ King Edward VIII, #NFDB
1408:Income tax returns are the most imaginative fiction being written today. ~ Herman Wouk, #NFDB
1409:I think more people would be alive today if there were a death penalty. ~ Nancy Reagan, #NFDB
1410:It is estimated over 80% of all illnesses today are spiritual in nature. ~ Johnny Hunt, #NFDB
1411:It's so much more than a child's story. - Matt Chandler on LIFE Today. ~ Matt Chandler, #NFDB
1412:Jesus continues to offer light, joy, and peace to today's generation. ~ David Jeremiah, #NFDB
1413:Leaders today face challenges for which they are utterly unprepared. ~ Scott D Anthony, #NFDB
1414:Let go of the past. Live today and look forward to the future,” Bonnie ~ Carolyn Brown, #NFDB
1415:Let yesterday be a map that guides your steps today, and tomorrow.” “The ~ Lucian Bane, #NFDB
1416:Mom and Dad’s bosses had not canceled work, since today was not Armageddon ~ Anonymous, #NFDB
1417:More content will be created today than existed in entirety before 2003. ~ Steve Rubel, #NFDB
1418:My heart has joined the Thousand, for my friend stopped running today. ~ Richard Adams, #NFDB
1419:Never burn bridges. Today's junior jerk, tomorrow's senior partner. ~ Sigourney Weaver, #NFDB
1420:Never, ever rest on your laurels. Today's laurels are tomorrow's compost. ~ Tom Peters, #NFDB
1421:seeing a woman cough today made me sense a vague fear of death ~ Brandon Scott Gorrell, #NFDB
1422:TDF is more essential today than it was when it was first founded in 1968. ~ Joel Grey, #NFDB
1423:The best preparation for good work tomorrow is to do good work today. ~ Elbert Hubbard, #NFDB
1424:The die is cast. But today we will shake the table upon which it lands. ~ Amie Kaufman, #NFDB
1425:The only adequate preparation for tomorrow is the right use of today. ~ John C Maxwell, #NFDB
1426:The only way to improve tomorrow is to know what you did wrong today. ~ Robin S Sharma, #NFDB
1427:The press briefing today I believe has lost much of its usefulness. ~ Marlin Fitzwater, #NFDB
1428:There’s something about today that makes me want to be hung-over tomorrow. ~ T K Leigh, #NFDB
1429:The thought of today cannot be expressed in the language of yesterday. ~ Lawren Harris, #NFDB
1430:The thoughts you think today determine the results you'll see tomorrow. ~ Robin Sharma, #NFDB
1431:The treasures of ten thousand years ago were not the treasures of today. ~ Neil Gaiman, #NFDB
1432:The world needs fantasy, not reality. We have enough reality today ~ Alexander McQueen, #NFDB
1433:Today is our most precious possession. It is our only sure possession. ~ Dale Carnegie, #NFDB
1434:Today, most newcomers from film families are launched in outside films. ~ Arjun Kapoor, #NFDB
1435:Today our nation saw evil...and we responded with the best of America. ~ George W Bush, #NFDB
1436:Today was a difficult day.
Tomorrow will be better.'
-Mr. Slinger ~ Kevin Henkes,#NFDB
1437:Today will shape your tomorrow. Tomorrow you will remember yesterday. ~ Stasi Eldredge, #NFDB
1438:To live in society today is like living in one enormous comic-strip. ~ Jean Luc Godard, #NFDB
1439:To succeed today, you have to set priorities, decide what you stand for. ~ Lee Iacocca, #NFDB
1440:We can never benefit today from the wisdom we will have gained tomorrow. ~ Mary Balogh, #NFDB
1441:We don't destroy our heroes today when we worshipped them yesterday. ~ Gerard Houllier, #NFDB
1442:Well, she could learn self control tomorrow. Today she wanted pizza. ~ Neal Shusterman, #NFDB
1443:We're having too good a time today. We ain't thinking about tomorrow. ~ John Dillinger, #NFDB
1444:what is one thing today becomes quite another thing tomorrow. ~ Alexander McCall Smith, #NFDB
1445:With all the innovation in music today it’s rare to find someone like ~ Janaka Stucky, #NFDB
1446:You are what you choose to be today. Not what you've chosen to be before. ~ Wayne Dyer, #NFDB
1447:You have a destination far beyond where you find yourself standing today. ~ Guy Finley, #NFDB
1448:You have them today. Love them today. Let tomorrow take care of itself. ~ Hazel Hunter, #NFDB
1449:Your hair doesn’t look half bad today,” Star Sapphire said to Wonder Woman. ~ Lisa Yee, #NFDB
1450:After careful deliberation, I voted today to reauthorize the Patriot Act. ~ Jim Gerlach, #NFDB
1451:All the girls today want to be famous, but they haven't earned their spurs. ~ C Z Guest, #NFDB
1452:Any day spent with you is my favorite day. So today is my new favorite day. ~ A A Milne, #NFDB
1453:Are we going to do any thinking today, or is it going to be all math? ~ Philip J Hanlon, #NFDB
1454:Authors today wrote so much to a pattern that their public expected it. ~ Josephine Tey, #NFDB
1455:Blowing out someone else’s candle doesn’t make yours shine brighter. Today ~ Vi Keeland, #NFDB
1456:But today the quickest way to save your bottom line is to cut off research. ~ Amar Bose, #NFDB
1457:Do it today! It will spare you the effort of finding excuses tomorrow. ~ Steve Maraboli, #NFDB
1458:Everything changes, today's tears are tomorrow's absurdities, after all. ~ Joan D Vinge, #NFDB
1459:Far more products today are effectively services with a physical component. ~ Anonymous, #NFDB
1460:Fully secure systems don't exist today and they won't exist in the future. ~ Adi Shamir, #NFDB
1461:Georgia is in an enviable position today, but we cant rest on our laurels. ~ Roy Barnes, #NFDB
1462:How many hours of human labor will be devoured today, by an imaginary God? ~ Sam Harris, #NFDB
1463:I agree with you about the music of today. It lacks style and emotion. ~ Vinnie Vincent, #NFDB
1464:I believe it is a spirit of hope that gathers us here together today. ~ Patricia Deegan, #NFDB
1465:If all you can promise me is today, I'll take it and hope for tomorrow. ~ Ellen Hopkins, #NFDB
1466:If I believe the same things today I did yesterday I've learned nothing. ~ A E van Vogt, #NFDB
1467:If we saw tomorrow's newspaper today, tomorrow would never happen. ~ Kenneth E Boulding, #NFDB
1468:If you do the best and the most you can today, don't worry about tomorrow. ~ B C Forbes, #NFDB
1469:I hope you feel better today. Please ring me at work if you are dead. ~ Jaclyn Moriarty, #NFDB
1470:I really feel like the sky is the limit with the Innocent Criminals today. ~ Ben Harper, #NFDB
1471:I really think that if you live for today, tomorrow takes care of itself. ~ Sharon Tate, #NFDB
1472:I was lifted from the darkness I endured into the person I am today. ~ Stephen Richards, #NFDB
1473:Loathing was so often described as cold; today, it felt hot as the sun. ~ Sarah MacLean, #NFDB
1474:Magic [makes] possible today what science will make a reality tomorrow. ~ Marco Tempest, #NFDB
1475:My first psychedelic experience with Aldous still directs my life today. ~ Laura Huxley, #NFDB
1476:Personally, I'd like us to have a few more women on the 'Today' programme. ~ Evan Davis, #NFDB
1477:Teenagers today are more free to be themselves and to accept themselves. ~ John Knowles, #NFDB
1478:Television is what made It's a Wonderful Life the classic it is today. ~ Leonard Maltin, #NFDB
1479:The goal is not to be perfect by the end. The goal is to be better today. ~ Simon Sinek, #NFDB
1480:The leader of the market today may not necessarily be the leader tomorrow. ~ Ma Huateng, #NFDB
1481:the means one uses today shape the ends one might perhaps reach tomorrow ~ Albert Camus, #NFDB
1482:There are only two days on my calendar... today and the day of judgment ~ Martin Luther, #NFDB
1483:There are only two real ways to get ahead today - sell liquor or drink it. ~ W C Fields, #NFDB
1484:The school curriculum today, particularly American history, is a shame. ~ Rush Limbaugh, #NFDB
1485:Today, Americans face intense terrorist threats and thus hard choices... ~ Marc Aronson, #NFDB
1486:Today, as yesterday, a nation is judged by its attitude towards refugees. ~ Elie Wiesel, #NFDB
1487:Today I didn't even have to even use my A.K ! I got to say it was a good day ~ Ice Cube, #NFDB
1488:Today I do a mental housecleaning, making room for new, positive thoughts. ~ Louise Hay, #NFDB
1489:Today, I embrace my potential to be, do, and have whatever I can dream. ~ Deepak Chopra, #NFDB
1490:Today is a gift from God - that is why it is called the present. ~ Sri Sri Ravi Shankar, #NFDB
1491:Today's difficulties are often a result of yesterday's disobedience. ~ Priscilla Shirer, #NFDB
1492:Today's human rights violations are the causes of tomorrow's conflicts. ~ Mary Robinson, #NFDB
1493:Today, we jump into this globalization of the economy and the internet age. ~ Ai Weiwei, #NFDB
1494:We can't solve today's problems with the mentality that created them. ~ Albert Einstein, #NFDB
1495:We have today and hopefully tomorrow to be the best version of ourselves. ~ Joshua Mohr, #NFDB
1496:What day is it?" It's today," squeaked Piglet. My favorite day," said Pooh. ~ A A Milne, #NFDB
1497:What is today accepted as truth will tomorrow prove to be only amusing. ~ Louis L Amour, #NFDB
1498:Yesterday's corporations visibly cannot meet today's economic challenges. ~ Umair Haque, #NFDB
1499:Yesterday, today was tomorrow. And tomorrow, today will be yesterday. ~ George Harrison, #NFDB
1500:You can make this agreement today: I choose to honor The Four Agreements. ~ Miguel Ruiz, #NFDB
840 Integral Yoga
100 Poetry
56 Yoga
54 Philosophy
54 Christianity
49 Psychology
45 Occultism
30 Fiction
26 Science
23 Islam
13 Integral Theory
11 Mysticism
7 Education
4 Sufism
4 Baha i Faith
2 Zen
2 Mythology
2 Cybernetics
2 Buddhism
1 Thelema
1 Philsophy
1 Alchemy
396 Sri Aurobindo
288 The Mother
206 Satprem
154 Nolini Kanta Gupta
49 Carl Jung
45 Pierre Teilhard de Chardin
42 Sri Ramakrishna
32 Friedrich Nietzsche
30 H P Lovecraft
23 Muhammad
19 A B Purani
15 Swami Krishnananda
10 Nirodbaran
10 Jorge Luis Borges
10 Aleister Crowley
8 Rabindranath Tagore
7 George Van Vrekhem
7 Aldous Huxley
6 Rudolf Steiner
4 Kabir
4 Jordan Peterson
4 Baha u llah
3 Sri Ramana Maharshi
3 R Buckminster Fuller
3 Ken Wilber
3 Franz Bardon
2 William Wordsworth
2 Walt Whitman
2 Vidyapati
2 Thubten Chodron
2 Taigu Ryokan
2 Swami Sivananda Saraswati
2 Saint John of Climacus
2 Norbert Wiener
2 Mirabai
2 Joseph Campbell
2 John Keats
2 Jean Gebser
2 Jalaluddin Rumi
2 Hafiz
2 Bokar Rinpoche
2 Anonymous
318 Record of Yoga
45 Collected Works of Nolini Kanta Gupta - Vol 01
41 The Gospel of Sri Ramakrishna
32 Thus Spoke Zarathustra
30 Lovecraft - Poems
25 Collected Works of Nolini Kanta Gupta - Vol 02
23 Quran
22 Agenda Vol 04
21 Collected Works of Nolini Kanta Gupta - Vol 07
21 Agenda Vol 10
19 Evening Talks With Sri Aurobindo
19 Agenda Vol 03
18 Mysterium Coniunctionis
18 Agenda Vol 08
17 The Future of Man
17 Collected Works of Nolini Kanta Gupta - Vol 04
17 Agenda Vol 12
16 Questions And Answers 1953
16 Collected Works of Nolini Kanta Gupta - Vol 03
15 The Study and Practice of Yoga
15 The Practice of Psycho therapy
14 Questions And Answers 1956
14 Collected Works of Nolini Kanta Gupta - Vol 05
13 The Phenomenon of Man
13 Agenda Vol 13
13 Agenda Vol 11
13 Agenda Vol 09
13 Agenda Vol 06
13 Agenda Vol 02
12 Collected Poems
11 On the Way to Supermanhood
10 Words Of Long Ago
10 Twelve Years With Sri Aurobindo
10 The Archetypes and the Collective Unconscious
10 Questions And Answers 1955
10 Questions And Answers 1954
10 Collected Works of Nolini Kanta Gupta - Vol 08
10 Agenda Vol 01
9 Questions And Answers 1957-1958
9 Let Me Explain
9 Agenda Vol 07
9 Agenda Vol 05
8 The Bible
8 Tagore - Poems
8 Some Answers From The Mother
8 Essays In Philosophy And Yoga
8 5.1.01 - Ilion
7 Vedic and Philological Studies
7 The Perennial Philosophy
7 Preparing for the Miraculous
7 Prayers And Meditations
7 Magick Without Tears
7 Borges - Poems
6 The Mother With Letters On The Mother
6 Questions And Answers 1950-1951
6 On Education
6 Letters On Yoga IV
6 Hymn of the Universe
6 Aion
5 The Synthesis Of Yoga
5 Sri Aurobindo or the Adventure of Consciousness
5 Letters On Yoga II
4 The Red Book Liber Novus
4 The Life Divine
4 The 7 Habits of Highly Effective People
4 Talks
4 On Thoughts And Aphorisms
4 Maps of Meaning
4 Knowledge of the Higher Worlds
4 Hymns to the Mystic Fire
4 Collected Works of Nolini Kanta Gupta - Vol 06
3 Words Of The Mother III
3 The Practice of Magical Evocation
3 The Book of Certitude
3 The Blue Cliff Records
3 Synergetics - Explorations in the Geometry of Thinking
3 Songs of Kabir
3 Sex Ecology Spirituality
3 Essays On The Gita
2 Wordsworth - Poems
2 Words Of The Mother II
2 Words Of The Mother I
2 The Secret Of The Veda
2 The Secret Doctrine
2 The Lotus Sutra
2 The Ladder of Divine Ascent
2 The Human Cycle
2 The Hero with a Thousand Faces
2 The Ever-Present Origin
2 The Essentials of Education
2 Tara - The Feminine Divine
2 Savitri
2 Ryokan - Poems
2 Questions And Answers 1929-1931
2 Liber ABA
2 Labyrinths
2 Kena and Other Upanishads
2 Keats - Poems
2 How to Free Your Mind - Tara the Liberator
2 God Exists
2 Cybernetics
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species.
In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.
--
Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
The Qabalah has nothing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
--
In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the greater Universe of which each is a part.
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
bootstraps." today we are lifting ever lighter and stronger structural vessel "selves"by ever less effort of our scientific know-how bootstraps. No economist knows this.
It is the most highly classified of military and private enterprise secrets. Industry
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
the like. Similarly we find people asserting today that
woman is superior to man, and that all men are born
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends within our own times, may be had only through the most comprehensive historical sweep of which we are capable.
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Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
The supposed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
itself in science today.
When studied narrowly in himself by anthropologists or
0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
The Conditions of the Synthesis
0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
***
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
I am feeling tired today. I have not exerted myself,
nor have I economised on sleep or rest. I was also getting
--
Read this carefully, study it, and when you come today I will
ask you to read it from the place I have marked with a red cross,
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
I can't work, and even if I do I can't work fast. today
I spent the whole day in this state of dullness because I
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I don't want tamas. today I worked all day.
But my mind does not have tamas; it is always active
--
My Mother, today it seems to me that my mind is not
calm enough to write anything to You. today I worked
for nine hours on the sari.
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Mother, today I am sad. I don't know why but I even
wept.
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Did you notice the date today - 3.3.33?
Do you know that this happens only once in eleven years?
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No, I don't want to take a rest. today I prayed to
You with my body for ten hours.
--
Yes, X told me today that the frame would be completely ready this evening.
today I worked nine hours on the blouse.
--
I think you must have been proud today to see your superb sari
- it is truly regal; and as for me, I was proud of my little smile
--
Mother, I think the sari You wore today is my finest
embroidery, don't You think so?
--
Yesterday and today I worked all day on the "iris"
sari. I love to work for You. Mother, I don't know what
--
What can I write? today I worked on the sari.
What can I say? - that I am always with you in your work and
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told you to ask him for the drawing yourself. He has just today
sent me the design of the crown with fishes. It is very, very pretty.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
not eat either yesterday evening or the whole day today. Why? If
you are sick, you must be taken care of. I shall send the doctor
--
I won't be irregular from today. You know very well
that I am not sick; it was a cloud, you know. Now I
--
says that there is no doubt about your poetic capacity. today's
poem is very good. But when you try to write every day, it
--
The vital has become very, very bad. today especially it is very rebellious.
You did not reply to my last letter. Do you mean
--
mind is tired. I don't know why. today, my vital too is
in terrible revolt. What can I do?
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
be better than your best of today.
Without discipline it is impossible to realise anything on the
--
Yesterday you were surprised that she had never broken anything, - naturally today she has broken something; this is how
mental formations work. That is why one must state only what
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
I can add today that I am not at all tired of the "problem
called me" and that I remain convinced that it will be solved
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
And now the days of captivity or rather of inner preparation are at an end. The voice in the wilderness was necessary, for it was a call and a communion in the silence of the soul. today the silence seeks utterance. today the shell is ripe enough to break and to bring out the mature and full-grown being. The king that was in hiding comes in glory and triumph, in his complete regalia.
Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.
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The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.
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01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.
01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
--
Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
Beyond the shapes of empire, the capes of Carbonek, over
01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.
01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
These are luminous life-giving mantras and the world and humanity of today, sore distressed and utterly confounded, have great need of them to live them by and be saved.
***
01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
experience like today's. But I hope to realise it for ever
with Your Help.
01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
--
However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
--
History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Gothic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.
Nature, on the whole, has solved the problem of blood fusion and mental fusion of different peoples, although on a smaller scale. India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something complementary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable.
--
To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.
The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga great part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.
A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory tower; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lower levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and power lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is naturally sattwic, but prone to passivity and weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative power, they are there to be trained and transfigured, made effective instruments of a higher illumination.
All elemental personalities have something of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
yesterday and today.
That is very interesting indeed. Was it a rose or a hibiscus?
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
Persevere, and what you cannot do today you will be able
to do tomorrow.
0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
0 1958-01-01, #Agenda Vol 01, #unset, #Zen
There is nothing to explain. It is an experience, something that took place, and when it took place, I noted it down; and it so happens that it occurred just as I remembered that I had to write something for the new year (which at that time was the following year, that is, the year beginning today). When I remembered that I had to write somethingnot because of that, but simultaneouslythis experience came, and when I noted it down, I realized that it was the message for this year!
(Mother reads the notation of her experience)
0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
What you told me today at noon has left me stunned. I had decided to have my own way, but now I pray to be true.
I would like to tell you that I am staying, very simply, for something in me wants this, but I am afraid to make a decision that I may not be able to keep. A force other than mine is needed. In short, you have to do the willing for me, to utter a word that would help me understand truly that I must stay here. Grant me the grace of helping and enlightening me. I would like to decide without preference, in obedience to the sole Truth and in accordance with my real possibilities.
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had proof of this today when my earthly consciousness went there and consciously remained there between two and three oclock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on this side that is, in the realm of the physical consciousness and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people were like thateverything had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
--
As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
0 1959-01-21, #Agenda Vol 01, #unset, #Zen
I would like very much to return to Pondicherry for the February Darshan and once again begin working for you. today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you are sending me.
Sweet Mother, may my entire life be at your service, may my entire being belong to you. I owe you everything.
0 1959-06-07, #Agenda Vol 01, #unset, #Zen
3) X has not yet begun his work with me nor for you, as he has been unwell until today. One evening, he made a very beautiful reflection concerning you and your mantra, but it is inexpressible in words, it was above all the tone in which he said, Who, who, is there a single person in the world who can repeat like that TRIOMPHE TOI MAHIMA MAHIMA? etc. And three or four times he repeated your mantra with such an expression
He has not yet done what he plans to do with your mantra in his puja, for he has been unwell and had to interrupt his pujas. But now he is better.
0 1959-08-15, #Agenda Vol 01, #unset, #Zen
And now, today,1 I am writing you again because it is the day of great amnesties, the day when all past errors are effaced
With all my unvarying and eternal love.
0 1959-10-15, #Agenda Vol 01, #unset, #Zen
2) X spoke to me of the Ashrams financial difficulties and said I shall tell you the secret why there are such difficulties. I think he is going to speak to me today or tomorrow. In any case, he told me that he was working (I am preparing) to change these conditions, and he asked me if there had been any improvement as yet. I replied that I did not believe the situation had changed very much. He spoke as well of certain people in the Ashram, but I will tell you about this in person. He had a rather amusing way of speaking about people, people who pretend to worship the Mother but who keep their mind as a dustbin!
7) X wants to send me back to Pondicherry this Sunday (Sunday the 18th, arriving Monday the 19th morning). He says it is useless for me now to remain here any longer since his house is not ready and he can do nothing. But, he said, I will have you come to my house for 3 months and I shall give you a training by which you can know Past, Present and Future, and have the same qualifications as me!
0 1960-09-20, #Agenda Vol 01, #unset, #Zen
I didnt speak of it to anyone, but it caused me some concern. And just the next day the machine broke down! When I was informed, immediately I thought It was then repaired, and again it broke downthree times. Then the following night, just before ten oclock I should mention that during the day I had thought, But why not attract these forces to our side, take them and satisfy them, give them some peace and joy and use them? I thought about it, concentrated a little, but then I didnt bother any further. At ten oclock that evening, they came upon mein a flood! They kept coming and coming. And I was busy with them the whole time. They were not ugly (not so luminous either! ), they were wholesome, straightforwardhonest forces. So I worked on them. This began exactly at 9:30, and for one hour I was busy working. After an hour, Id had enough: Listen, this is quite fine, youre very nice, but I cant spend all my time like this! We shall see what to do later for it absorbed my whole consciousness. They kept coming and coming (you understand what that means to a body?!). So at 10:30 I told them, Listen, my little ones, be quiet now, thats enough for today At 10:30, the machine broke down!
I found out, of course, because they log everything at the factory, so when they came to inform me of the breakdown the next morning, I asked them what time it had happenedexactly 10:30.
0 1960-11-12, #Agenda Vol 01, #unset, #Zen
But generally and this is something Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SMALL concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for something much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, really change.
He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.
0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
When I got up today, I was going over all this to myself, and my first instinct was not to speak of it, to observe and see what would happen; but then I received a distinct and precise Command to tell it to you this morning. The experience had to be noted down just as it occurred, recorded in its exact form.
In the body now, there is a very clear not only a certitude, but a feeling that a certain omnipotence is not far away, and that very soon when it sees (it sees it! There is only one It in this whole affair, which is neither he nor she nor), when it sees that something must be, it automatically will be.
0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
Oh, another little example. You know those photos I distributed on the 21st for the Saraswati Puja) Amrita told me he was going to send them to X,1 I but I told him, No, dont bother. (The 21st was a terrible day for me. All the dasyus of the world were in league against me, trying to stop me I understood this afterwards, when I saw those things.2 So thats what it is! I said to myself, Thats what has been going on!) Then after the night of the 24th, I went down for balcony-darshan3 with such a foursquare certaintyyou know, cubic: such a cubic certainty and I said to Amrita, You can send him those photos today, without an explanation, without a word, with nothing but a feeling of certainty, a kind of definite and absolute THATS HOW IT IS.
And that is a change, truly a change.
0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Thats enough. I said I wouldnt say anything! You see how you are. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.
Unpleasant?
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Im not so late today.
What do you have to say?
0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
What are we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive already begun replying!
Already!
0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
One thing after another, one thing after another! This subconscient is interminable, interminable, if you only knew I am skipping the details-such stupidity, oh! This person I wont name, who so clumsily prepared breakfast, told me, Ah, yes, Sri Aurobindo is a little morose today, he is depressed. I could have slapped him: You fool! You dont understand anything! And Sri Aurobindo, although he didnt want to show it, was completely aware of our incapacity.
(silence)
0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
You know he said someone has been doing black magic against me; but I have never felt anything of the sort in the room where we meditate, because I make a point of coming half an hour early and this of course clears the atmosphere: everything is always ready when he arrives, in silence, in perfect peace. Hasnt he always told you that when he comes into that room he enters another world, like Kailas?1 And thats the way it has always been. If there has been a change, its that now its even more like thatbecause (how to put it?) its more stable. Before, it fluctuated a bit: it came, went, came. But now its like a tranquil mass (Mother lowers her arms) that doesnt stir. Yesterday in particular, this was the experience: I felt him coming (when he is about to come in, I always sense something drawing me outward a little so that I wont be completely in trance and can stand up), and this prayer came so spontaneously, oh! And then (laughing) in the afternoon N. tells me, Oh, X said he had some difficulty at the start of todays meditationa hostile force was present and it took him five minutes to clarify the atmosphere!
It gave me the impression you get in outer life: all the pieces more or less dovetail but with no inner unitytheres not ONE thing, not one, that is true, essentially and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
So far, the meditations with X are much better than last time. today especially it was very good.
Its a contemplation going right up to the Supreme, with a constant, continuous Descent: something which doesnt waver the whole time (doesnt waver I mean doesnt vary), during the whole meditation. But if I ask him what happened, hell tell me a little story!
0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
The way Theon told it, there was first the universal Mother (he didnt call her the universal Mother, but Sri Aurobindo used that name), the universal Mother in charge of creation. For creating she made four emanations: Consciousness or Light; Life; Love or Beatitude and (Mother tries in vain to remember the fourth) I must have cerebral anemia today! In India they speak only of three: Sat-Chit-Ananda (Sat is Existence, expressed by Life; Chit is Consciousness, expressed by Power; Ananda is Bliss, synonymous with Love). But according to Theon, there were four (I knew them by heart). Well, these emanations (Theon narrated it in such a way that someone not a philosopher, someone with a childlike mind, could understand), these emanations, conscious of their own power, separated themselves from their Origin; that is, instead of being entirely surrendered to the supreme Will and expressing only. Ah, the fourth emanation is Truth! Instead of carrying out only the supreme Will, they seem to have acquired a sense of personal power. (They were personalities of sorts, universal personalities, each representing a mode of being.) Instead of remaining connected, they cut the linkeach acted on his own, to put it simply. Then, naturally, Light became darkness, Life became death, Bliss became suffering and Truth became falsehood. And these are the four great Asuras: the Asura of Inconscience, the Asura of Falsehood, the Asura of Suffering and the Asura of Death.
Once this had occurred, the divine Consciousness turned towards the Supreme and said (Mother laughs): Well, heres what has happened. Whats to be done? Then from the Divine came an emanation of Love (in the first emanation it wasnt Love, it was Ananda, Bliss, the Delight of being which became Suffering), and from the Supreme came Love; and Love descended into this domain of Inconscience, the result of the creation of the first emanation, Consciousness Consciousness and Light had become Inconscience and Darkness. Love descended straight from the Supreme into this Inconscience; the Supreme, that is, created a new emanation, which didnt pass through the intermediate worlds (because, according to the story, the universal Mother first created all the gods who, when they descended, remained in contact with the Supreme and created all the intermediate worlds to counterbalance this fallits the old story of the Fall, this fall into the Inconscient. But that wasnt enough). Simultaneously with the creation of the gods, then, came this direct Descent of Love into Matter, without passing through all the intermediate worlds. Thats the story of the first Descent. But youre speaking of the descent heralded by Sri Aurobindo, the Supramental Descent, arent you?
0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
Then I went into Sri Aurobindos room and told him, Heres what I have seen. Yes, I know! he replied (Mother laughs) Thats fine; I have decided to retire to my room, and you will take charge of the people. You take charge. (There were about thirty people at the time.) Then he called everyone together for one last meeting. He sat down, had me sit next to him, and said, I called you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address yourselves to her; she will represent me and she will do all the work. (He hadnt mentioned this to me!Mother bursts into laughter)
These people had always been very intimate with Sri Aurobindo, so they asked: Why, why, Why? He replied, It will be explained to you. I had no intention of explaining anything, and I left the room with him, but Datta began speaking. (She was an Englishwoman who had left Europe with me; she stayed here until her deatha person who received inspirations.) She said she felt Sri Aurobindo speaking through her and she explained everything: that Krishna had incarnated and that Sri Aurobindo was now going to do an intensive sadhana for the descent of the Supermind; that it meant Krishnas adherence to the Supramental Descent upon earth and that, as Sri Aurobindo would now be too occupied to deal with people, he had put me in charge and I would be doing all the work.
0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
And the clarity! It is limpid-an atmosphere so transparent, so limpid, so clear! There are people of today, people of times past, people of forever. They are like living intelligences gathering together the earths memories. Day after day, day after day, Sri Aurobindo has been showing this to me.
***
--
From a practical, concrete, effective standpoint, there are some results. Even when they dont write, people are beginning to receive my response very clearly, very precisely. People I dont know at all have written, and they receive my reply even before I write back (they tell this to intermediaries). I had another example only today. Its having results.
The earth is tiny.
0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
I got the impression of there being the same difference between the physical fact of Christ or the physical fact of Buddha and everything we know and say and think and feel about them todayas there is between what we now know of Sri Aurobindo and what will be known of him in the time I was propelled into.
This book was like the initiator of the legend. Sri Aurobindo was there, Sri Aurobindo as I know him now the eternal Sri Aurobindo I know now.
--
When I began to see this yesterday, I said, Ah, weve struck gold! I dont even know why, but it was the way you presented the thing, the way you explained that the most unconscious and the most conscious meet.1 That was the the thread or the key, I dont know. Then I followed the thread and came to this experience. And its still going on today.
I mean that theres a feeling of being on the wrong track: ordinarily, when seeking the Supermind, one looks for it on the heights. But thats not it! Thats not it. And one always imagines a sort of subtilization, something etherealized, but its not that.
0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
I am telling you this because, as soon as I got your letter, I replied with what Ill read to you now; then I was immediately faced with something I couldnt formulate, the kind of thing that gives you the feeling of the unknown (all I knew was my own experience). So I did the usual thingbecame blank, turned towards the Truth; and I questioned Sri Aurobindo and beyondasking, if there were something to be known, that it be told to me. Then I dropped it, I paid no more attention. And only as I was coming here today was I told I cant really use the word told, but anyway, what was communicated to me concerning your question was that the difference between the two processes [the Rishis and the present one] is purely subjective, depending upon the way the experience is registered. I dont know if I can make myself clear. There is something which is the experience and which will be the Realization; and what appears to be a different, if not opposite, process is simply a subjective mental notation of one SINGLE experience. Do you follow?
Thats what I was told.
0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
So here we are againwe wont get much work done today! Do you have any questions [on Sri Aurobindos Aphorisms]?
(Satprem reads:)
0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
And mind you (this is my personal case), I dont think I have wasted any time. Because you might say that had I known forty years ago what I know nowat the age of forty instead of eightywell, there would have been the sense of a lot more time to work with. But I havent been wasting time. I havent wasted any time. All that time was necessary to get me where I am today.
I dont think Ive been going slowly. As I told you last time, I had the most wonderful conditions, those thirty years with Sri Aurobindoas wonderful as could be. I havent wasted my time. Oh, it was hour by hour!
0 1962-02-24, #Agenda Vol 03, #The Mother, #Integral Yoga
So on the 21st morning I could say quite spontaneously and unhesitatingly, today the Lord has given me the gift of healing me. (I was speaking in English about the things people had given me, and I said, and the Lord has given me the gift of healing me.)
This explanation is clear; and the healing was the result of tapasya. Its self-explanatory. Something was even saying to my body, to the bodys SUBSTANCE, O unbelieving substance, now you wont be able to say there are no miracles. Throughout all the work that was being done on the 20th, something was saying (I dont know who, because it doesnt come like something foreign to me any more, its like a Wisdom, it seems like a Wisdom, something that knows: not someone in particular, but that which knows, whatever its form), something that knows was insisting to the body, by showing it certain things, vibrations, movements, From now on, O unbelieving substance, you cant say there are no miracles. Because the substance itself is used to each thing having its effect, to illnesses following a particular course and certain things even being necessary for it to be cured. This process is very subtle, and it doesnt come from the intellect, which can have a totally different interpretation of it; its rather a kind of consciousness ingrained in physical substance, and thats what was being addressed and being shown certain movements, certain vibrations and so forth: You see, from now on you cant say there are no miracles. In other words, a direct intervention of the Lord, who doesnt follow the beaten path, but does things in His own way.
0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
Yes, mon petit, but next time, not today.
***
0 1962-04-03, #Agenda Vol 03, #The Mother, #Integral Yoga
I am no more in my body. I have left the Lord to take care of it, if it is to have the Supramental or not. I know, and I have also said, that now is the last fight. If the purpose for which this body is alive is to be fulfilled, that is to say, the first steps towards the Supramental transformation, then it will continue today. It is the Lords decision. I am not even asking what He has decided. If the body is incapable of bearing the fight, if it has to be dissolved, then humanity will pass through a critical time. What the Asuric Force that has succeeded in taking the appearance of Sri Aurobindo will create is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, it is not Sri Aurobindos teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and divine. Et cest Lui qui aura la victoire finale.1
Now, individually, if you want to help, you have only to pray. What the Lord wants will be done. Whatever He wills, He will do with this body, which is a poor thing.
0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
Well. I think thats all I can say for today.
***
0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
So, mon petit, what are you up to? Its all chatter and no work for you today.
But this is interesting!
0 1962-06-09, #Agenda Vol 03, #The Mother, #Integral Yoga
In fact, physicists today unanimously admit that the mathematical "models" explaining the corpuscular structure of matter have become excessively complex: "There are too many kinds of quarks [theoretical elementary particles and 'ultimate' constituents of matter] and far too many of their aspects are unobservable." There is a call for a simpler working hypothesis, a new idea, simplifying and unifying, that would explain matter without recourse to "unobservables."
And it may well be that the seed of this "idea" is concealed in Mother's simple but enigmatic words: "Everything has one and the same constituent element; and everything lies IN the interrelations."
0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
Ah, thats enough for today!
Shall we be silent for five minutes?
0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
The Ashram began with two houses and so many peoplein America thats all they ever wanted to know from me. When I asked for money from America, thats what they asked about, and thats what I had to send them: on such and such a date we started off with two houses and then little by little, like this and like that, it became what it is today. And now we have so many houses (Mother laughs), there are so many people, so many visitors per year, and the Samadhi has become a place of pilgrimage, and. In short, newspaper stories thats what I wrote to America! I put together papers, documents, statistics they were quite satisfied. If I had told them even a quarter of what you say, they would have replied, Oh, for heavens sake, be practical!
Being practical means understanding no more than they do.
0 1962-07-11, #Agenda Vol 03, #The Mother, #Integral Yoga
Either today or yesterday, when I got up around 4:30 or a quarter to five in the morning, I immediately (how shall I put it?) I deliberately, out of habit, thought of you. Must this [the operation with the sword of light] be done with Satprem too? I asked. There was no answer and so far nothing has come.
When I think of you it always takes me into a very crystalline and luminous regionvery crystalline, sometimes with. A state where I can communicate effortlessly.
0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
And through certain things, I can perceive the very clear, precise and absolute Direction coming from the Supreme. And He is arranging all those thingsforms, various intellectual formsexactly as they should be. Because here (pointing to the crown of the head), and even from here (lower) down to here (the forehead), its all immobile. All these vibrations come, pass through, whirl around, they come from everywhere, but here (the head) nothing moves, theres no response. And yet I have seen that on the intellectual level there are a number of what Sri Aurobindo calls frames, certain principles of organization6 giving a precise orientation to the yogas action. One of them, the strongest, is my translation of The Synthesis of Yoga. I do a page almost every day and on that page I invariably find an idea or a sentence that EXACTLY expresses the field of experiences I was in that day and the night before; and some of the details. And interestingly enough, certain points in the pages you read me today were the EXACT frame of a series of experiences Ive been havingalmost word for word, with the same words.7 That sort of thing. Its like intellectual forms being assembled to give the field of experience precision, because theres nothing here (the forehead), its blankyet some form is necessary! Well, the forms Sri Aurobindo has given predominate, but what you write has its place, and a very precise and interesting place: the way of thinking. And I see that theres an immense field of intellectual thought, intellectual formulation, with varying degrees of intensity and precision, serving as a SIEVE for the Supremes Will to pass through. And the sievethis sort of immense universal sieveis what gives the precision.8 Its very interesting. That way, the mind remains perfectly stillit has nothing to do, everything is done for it! It is nothing but a mirrora living mirror where everything gets inscribed and which can reflect back its image without becoming active.
The nature of my nights is changing, the nature of my days is changing.
0 1962-08-25, #Agenda Vol 03, #The Mother, #Integral Yoga
Stretch out, and then just call me. And let yourself go. Try. Try today.
Just lie down quietly, without thinking of anything, and then call me thats all.
0 1962-09-22, #Agenda Vol 03, #The Mother, #Integral Yoga
In the middle of the First World War, Sri Aurobindo noted with prophetic force: The defeat of Germany could not of itself kill the spirit then incarnate in Germany; it may well lead merely to a new incarnation of it, perhaps in some other race or empire, and the whole battle would then have to be fought over again. So long as the old gods are alive, the breaking or depression of the body which they animate is a small matter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.2 today we are finding that the old gods know how to transmigrate. Gandhi himself, seeing all those years of nonviolence culminate in the terrible violence that marked Indias partition in 1947, ruefully observed shortly before his death: The attitude of violence which we have secretly harboured now recoils on us, and makes us fly at each others throats when the question of distribution of power arises. Now that the burden of subjection is lifted, all the forces of evil have come to the surface. For neither nonviolence nor violence touch upon the root of Evil.
Ahimsa: nonviolence.
0 1962-10-24, #Agenda Vol 03, #The Mother, #Integral Yoga
When he comes like this, when he manifests this way, you get the feeling that all the disorderly vibrations of life are being kept at a distanceeverything becomes so peaceful and unconditioned: it depends on nothing, absolutely nothing. A peace coming solid and concrete, capable of existing anywhere at alleven on the Chinese border today.1
Do you think theres going to be war?
0 1962-11-10, #Agenda Vol 03, #The Mother, #Integral Yoga
Well, thats all for today.
Next time is the 14th, Wednesday. Good. Its remarkable, the impression your reading creates: a really pleasant and agreeable atmosphere.
0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
And whats more, this morning Sri Aurobindo said to me, today he will tell you something that will explain your experiences to you. So thats what has happened. Its not a mental explanation, you understand these things are SEEN.
He was here again just now and told me (how shall I put it?) something like: he receives well, as though he were dictating a lot of things to you.
0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
The first of these dreams was a revolutionary movement which would create a free and united India. India today is free but she has not achieved unity. () The old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. Indias internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go.8 ()
Sri Aurobindo
0 1962-12-12, #Agenda Vol 03, #The Mother, #Integral Yoga
In any case, not today.
I dont know if it has to do with something general, but on December 9 an avalanche of very unpleasant things came down on me.
0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
What are you going to read to me today? Nothing? Nothing at all?
Well, I have something, then.
0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
today is the 15th. The 19th, you told me.
Yes, but there have been changes. I tell you, I am being assassinated with people.
0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Yesterday I tried once again (theyre leaving today, I believe), I had something conveyed to them, the answer was, The father finds his daughter has forgotten him and no longer loves him, so he doesnt want to leave her here and will take her away. I replied, Does he think by bullying her he can force her to love him? The fool just wont understand, nothing sinks in.
I didnt see the gentleman.
But then, they had brought a four-year-old with them. today was his birthday. They sent me some money for the child and asked for a card of blessings. I refused to give the card and threw the money back at themquite bluntly. I said, Tell these people that they are selfish and stupid, and I want nothing from them. And I banged on the table. Oh, oh! Everyone was petrified. (Mother laughs) The doctor was there, and Nolini, Champaklal, Amrita. Something in me was laughing a lot! Oh, they thought I was in a terrible fit: Theyll see what will happen to them! And you know, those vibrations are familiar to metheyre terrifying, mon petit. Not human. When it comes, its fearsome, people are in a cold sweat. And I watch it all like a spectator!
Fairly often, its Sri Aurobindo. But this time it was entirely impersonal. It was something that WILL NO LONGER tolerate in the world a certain kind of selfish stupidityto trample this childs finer feelings just because she isnt stupidly attached to her family (who didnt even give her a single thought all the time she was here, she didnt exist for them).
0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
(Regarding an old Playground Talk of December 4, 1957, in which Mother asked: "Will there be a gradual transition from what we are now to what our inner spirit aspires to become, or will there be a break, will we have to leave our present human form behind until a new form emergesan emergence whose process we cannot foresee, of a new form without any connection to what we are today? Can we expect this body, our means of manifestation on earth until now, to be transformed progressively into something capable of expressing higher life, or will we have to abandon this form altogether in order to take on another one not yet born on earth?" Mother adds:)
Why not both?
0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
Because personally, I didnt quite understand what it meant and why Sri Aurobindo and you didnt perform any miracles. But I wont put everything you said today.
Oh, no, no, no! No need to Its only for our own enjoyment. And what about your book, how is it going on?
0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
This body isnt even one that is unprepared. It had capabilities, it was born with certain capabilities and was prepared for all kinds of experiences. There was also the sort of intuitive discernment Sri Aurobindo refers to, it had been there since my earliest childhoodveiled, mixed, no doubt, but present all the same, it was there. Afterwards, it was purified, developed, streng thened, the mixture lessened and the body was somewhat (laughing) to perfect itself it went through quite a great deal of friction of all types. Its certainly more apt today than it was fifty years ago, there isnt a shadow of doubt about it! But you understand, theres nothing to boast about!
I feel very strongly that things are that way because the Earth is that way.
0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
what men need today,
is Security.
0 1963-04-06, #Agenda Vol 04, #The Mother, #Integral Yoga
Mon petit, you are the only person to whom I can say all thisthere is not one, not one! Not one able to simply understand. Which makes things more difficult, because I am constantly weighed down by the stupidity of peoples thoughts (stupidity in the sense of incomprehension), the thoughts of all those around me, who think I am (I, what they call I, you know, me), who think I am ill and I cant tell them a thing! If I hadnt spoken to you today, it would be gone. I would never have said anything. Well, thats the way it is.
So looking at it from an ordinary viewpoint, its so fantastic, it means such a colossal work. Of course, its the Lord who does it, but will this hold out? (Mother touches her body) I cant say.
0 1963-04-22, #Agenda Vol 04, #The Mother, #Integral Yoga
I arrived here yesterday. So far I have spent most of my time struggling against a horrible impression in my heart, my thought and my body, so strong that if I could, I would catch the first train home today. I have never had such an impression here. I almost wired you to call for your help. I shall try to hold out here as long as is decently possible, then will leave as soon as I can.
On the material level, the conditions are as wretched as possiblein a word, complete barrenness in complete squalor. My body isnt too brilliant, but I hope it will get better. On the mental and affective level = NIL. That leaves the one Thing without which all would collapse.
--
I have just written a word to Mother to tell her that if I could, I would catch the first train home. When I arrived here, I got a horrible impression as never before, almost a panic. Everything was so terribly void and far away. Probably I have grown hypersensitive. If I were not afraid of yielding to that impression and if it werent rude to X, I would take noon train today. The new guest house is beyond description1: cement walls enclosed within cement walls; the plan is so wonderful that not a whiff of air can blow in here, nor can one see a single blade of grass. There are magnificent wrought-iron railings and openwork cement designs, but not even the most basic amenities. I absolutely refused to enter that sarcophagus, so they put me up in an adjoining house purchased by X and used as a garage. Its unspeakably filthy. It didnt even occur to them to offer me a mat. Finally they brought a bench for me to sleep on, which I refused. So much for the material conditions. I hope the body will get better. As soon as I can decently leave, I shall weigh anchor.
Signed: Satprem
0 1963-06-26a, #Agenda Vol 04, #The Mother, #Integral Yoga
(Then Mother starts writing from memory Satprems yantram with its nine figures, in the prescribed order. A few days earlier, Mother had done it without a single mistake; today she stops in the middle:)
Impossible to remember anything in the ordinary way (not that I try, either). The things I have to remember come spontaneously: they become living and present, they have a reality.
0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
But in reality, Catholicism finds its equilibrium because of Communism; so that the rapprochement between the two was a masterstroke. And I dont think the new man (who is a sly fox, I find) will want to lose the advantage the other had gained. The friendship with Russia is very clever. They are todays two platforms of influence in the earths atmosphere.
We shall see.
0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
But some of the faces I saw had come with the intention of making certain suggestions I saw that (I dont know what their suggestions were, it didnt interest me and I kept sweeping it all away, so it went away). I didnt attach any importance to it, except that I kept answering in the same way (the feather duster), and I thought, This must be putting order somewhere! But today, N. read me a letter and told me the story of a boy who was herea very nice boy who worked well and who suddenly was overcome by disquiet and fear and got so ill at ease that finally he said, My family is calling me, they want me, I must go. Then (I dont know when it happened, it was a while ago), he wrote that some time after he came back home (I dont recall the details), he came to know that a magician was regularly doing black magic against him (he was seeing ugly faces, incense burning, all kinds of odd little gestureshe tells the whole story in his letter and it affected him very much), and that the magician (who I believe was more or less connected with the family!) was doing that regularly to make him leave the Ashram. Then he went to see the magician, or rather someone went to see the magician and told him, The boy is back now, you need not continue, he is here, so there is no more reason to And from that moment on, everything immediately disappeared: his feeling of disquiet and all his visions. Anyway, it was clear proof that the magicians work had put him in that state, and that as soon as the magician stopped his work, everything ceased.
Well, I have lived many years, and we know those things to exist, but I didnt attach any importance to them because to me they seemed powerless. Indeed, they have never affected me (a few Tantrics did do some magic and succeeded in making me ill, but that had quite another character; this boys story is in the lowest, most material vital domain, you see), and only lately did I notice those little games. They didnt affect me in the leastit was like images shown on a cinema screen, unsightly images, and I just thought, Whats the point? Still, I did my cleanup, out of habit. But then, when I heard that story, I thought, Well, I must be teaching a good lesson or two to all those people who do dirty magic!
0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
The Force works in extraordinary ways. I will tell you about that another time, not today.
***
0 1963-07-31, #Agenda Vol 04, #The Mother, #Integral Yoga
I had observed lately that the body was getting much stronger, much more solid, that it was even putting on weight (!), which is almost abnormal. Then, I had a first vision (not vision: an activity, but very clear), then another, and then a third. Last night, I was fed a subtle food, as if to tell me that I would need it because I wouldnt take any physical food2 (not that I thought about it, I simply noticed I had been fed, given certain foods). And with the visions I had the two preceding nights, I knew that at issue were certain elements forming part of the bodys construction (psychological construction), and that they had to be eliminated. So I worked hard for their elimination. And today, the battle was waged.
But then, as I had worked hard for the elimination, the battle was quite formidablewhen it exceeds a certain measure, the heart has trouble, and then I need to rest. Thats how it happened. But it was so clear, so obvious! And the entire process was SEEN from the beginning, every single step of it, its a marvel! A marvel of consciousness, of measure, of dosage, to allow the purification and transformation to take place without disrupting the balance, so that dissolution does not occur. Its based on the capacity to endure and withstand (naturally, if the body were unable to endure, that work couldnt be done).
0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
Yes, but I didnt mean sick people. I mean people who today or in the future will seek to effect the transformation in themselves.
No, they
0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
The other day, for some question of work, I was led to explain my position from the standpoint of the materialist conviction (I dont know what their position is today, because thats something I am not concerned with generally), but anyway I was led to do it because of a certain work.1
For them, all the experiences men have are the result of a mental phenomenon: we have reached a progressive mental development (they are at a loss to explain why or how!), anyhow it was Matter that developed Life, Life that developed Mind, and all of mens so-called spiritual experiences are mental constructions (they use other words, but I believe thats their idea). It is, at any rate, a denial of all spiritual existence in itself and of a Being or Force or Something superior which governs everything.
As I said, I dont know what their position is today, what point they have reached, but I was in the presence of a conviction of that type.
Then I said, But its very simple! I accept your point of view, there is nothing other than what we see, than mankind as it is; all the so-called inner phenomena are due to a mental, cerebral action; and when you die, you diein other words, the phenomenon of agglomeration comes to the end of its existence, and it dissolves, everything dissolves. Thats all very well.
0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
Any translation of the word bon [good] into English is very small and all the way down. I didnt want to put it into English. But today, all at once it came to me in English and I wrote it down:
This world is full of pitiable miseries,
0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
But the night before, I was with Sri Aurobindo, who gave me a revelation. I was with him, he was reclining (not stretched out but on a sort of chaise longue) and I was supposed to bring him something to eat (not at all like physical food, its something else I dont know what it is its rather different in that world the subtle physical), and it was expressed to me (there were no words in my consciousness; I dont know why, no words), he told me something which I understood perfectly, not only understood but it made me very happy, a joy came into me, and I answered, Yes, exactly! It corresponds to the experience I had today and which is??? (Mother leaves her sentence hanging) You see, I was conscious while I was having all the activity, but it was expressed in words [there] that arent words [here], so I dont know what to do! And he told me in the tone you take when expressing a definitive and overwhelming experience (his tone was one of absolute power) something that was translated like this: Now, the nourishment (it wasnt nourishment but food) comes from the whole of Nature at once. (Mother utters those words like a riddle or an open sesame that has not yet opened the door) And he told me to bring it to him (that too was a translation): Yes, you will bring it (the it was that food coming from the whole Nature at onceits a seemingly silly transcription, but anyway), you will bring it in this translucent bowl. And I replied, Yes, I knew, I knew that I had to use this translucent bowl to bring you the food. But what on earth does that correspond to?? Yet it was so evident! There was such a joy! (Because as I was conscious, I thought, Well, all the same, I am still following him closely in his development, its going on as when he was here: when he wins a victory, it is materialized in me.) Thus I was perfectly conscious and I told him, Ah, I am glad! (I am faltering, of course, it wasnt that at allit was admirable.) Oh, I am glad, I knew that I had to bring you the food in this translucent bowl. And the translucent bowl was a marvel! I had it, you see, it was beautiful! It was like opaline, living glass, all luminous but with all the lights alive and moving, and what colors! Pink, mauve, silver and gold, oh, it was so very beautiful. And I brought it to him.
It impressed me very strongly. Very strongly: I was under a spell, probably because the experience was still too strong and powerful for the material brain. And I saw it immediately; at the very moment of the experience, I saw it was a transcription, and an extraordinarily poor transcription, but nothing better could be done.
0 1963-10-03, #Agenda Vol 04, #The Mother, #Integral Yoga
I asked him what I should do: today I finished the second round of my Tantric writings. So he says, Once more start the thing and continue.
Naturally he said you should go to the end.
0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
***
0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
I tried to find out why your physical life began (well, not quite began, but you were very, very young, just the same) with such a painful experience [the concentration camps]. And I saw why: it was like a separationnot separation, but disentanglement, you understand? There are two things in every human being: what comes from the past and has persisted because it is formed and conscious, and then all that dark, unconscious mass, really muddy, that is added in every new life. Then the other thing gets into that and finds itself imprisoned, you knowadulterated and imprisoned and generally it takes more than half ones life to emerge from that entanglement. Well, for you, care was taken to more than double the dose at the beginning, and it caused a kind of tearing apart: one part went up above, another part fell down below. And the part (it acted almost like a filter), the part that rose up was very cleansed, very cleansed of all that swarming: its becoming very, very conscious of the mixture. Just see, today, the whole morning until I was swamped with work by people, till then there was a sharp awareness of the part of the being that still belongs, as I said, to Unconsciousness, to Ignorance, to Darkness, to Stupidity, and is not even as harmonious as a tree or a flower; something thats not even as tranquil as a stone, not even as harmonious and not even as strong as the animal something that is really a downfall. That is really human inferiority. And maybe (no, I shouldnt say maybe: I know) it was necessary for things to settle downsettle, you know, as when you let a liquid settle? Thats exactly it: its the Light that settles, the Consciousness that settles. And indeed its true, there is in you a part that has entirely settled. Every time I see it (it comes in the course of the work, you understand), its lovely in its quality of light, its quality of vibration, and it has settled considerably. But its true that there is also a kind of sediment, a deposit (deposit, you know?) which is a bit heavy thats what youre conscious of.
But you shouldnt say me! Its not you, that residue isnt you! But you are indeed conscious of the Light, arent you?
0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
So Ill keep the keyboards as they are. And tomorrow at half past twelve when I play [for the Ashram], maybe it wont be as free as today!
(To Sujata:) You put everything back in place.
--
Oh, the Agenda. I keep talking on and on. He has a knack for making me talkbefore he comes, I decide, today, I wont say anything, and then I dont know, he doesnt say anything, doesnt ask anything, and I dont know what happens but I start talking!4
All right, so well begin the revision of the Synthesis on the 4th, Is my handwriting difficult?
0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
today the doctor is leaving for America for a brain operation.6 Its far from being a safe affair, its too new, there are still too many unknown elements.
There have been a number of really very interesting things with him, but its a sort of microscopic work, so it cant be told. For instance, the way the auras, the vibrations, are mingledits very interesting.
0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
This time, they decided to name me president. I didnt ask them anything, naturally they decided. And then, M. has withdrawn. She has written to me today to tell me, I believe I cannot do anything more in World-Union. If you put the two things together, its rather funny: the others write to ask me to be president, and M. withdraws I cannot work for World-Union anymore.
Anyway, its a mishmashyou know, like mash for chickens.
0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
But when you want to be absolutely sincere and not to kid yourself, in other words, not to be satisfied with explanations of appearances, you realize that you know nothing. All the experiences I have with people leaving their bodies, the more I have, the more puzzling it is. For instance, not very long ago, I had an experience with L. The night before she officially died, she came to me in an absolutely concrete manner: she had settled down and didnt want to leave mewherever I went she followed me. She seemed to be clinging to me, talking to me, asking me questionsofficially she was still alive. And there was a sort of tall being (those beings are connected to Death; I dont know their exact name, in the traditions they have been given all kinds of namesthose are things I dont know at all theoretically). This time, a being of that sort was there, and it was as if he had given her permission to be there for a certain time, as if he were in charge of her and of taking her away once the time was up (all this without words, but understood). Then she told me (after literally sticking to me: I couldnt do anything anymore, she was taking up all my time), she told me, I wanted to leave my body on (I dont remember exactly, it was a Darshan day, November 24 or August 15, but if it was August 15, then she came to see me on the 14th). So I answered her, Listen, today isnt the 15th yet; if you want to leave on the 15th, you should go back now. (That was to get rid of her! It was so concrete, you know, like when you have someone in your room and cant get rid of him.) Finally, I looked at that tall individual who was standing there perfectly peacefully and as if indifferent (he was there as an active permission), and I I didnt tell him, but communicated to him that perhaps it was time to take her away. And prrt! she left instantlyhe was awaiting my order. None of this corresponds to any active knowledge on my part: thats just how it happened. And when she came back into her body in the morning, she told those waiting around her, I spent the night with Mother, I was with her, I didnt leave her. She sent me back, but now I am going back to her. I was told this in the morning. A few hours later, she died. So the agreement is excellent, everything tallies. But her intention was not to leave me after her death (she came in the night with the idea that she was dead and that she was leaving me). Well, after she really died, I didnt get a SINGLE sign of her!
So I sat there wondering, Is there really a difference of consciousness between the time when there is life in the body and the time when one leaves? It was a problem for me for days.
0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
Certainly monasteries, retreats, running away to the forest or to caves, are necessary to counterbalance modern overactivity, and yet that exists less today than one or two thousand years ago. But it seems to me it was a lack of understandingit didnt last long.
It is clearly the excess of activity that makes the excess of immobility necessary.
0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
I quite understand: some people dont like the idea of a Divine because it immediately gets mixed up with all the European or Western conceptions (which are dreadful), and so it makes their lives a little bit more complicated but we dont need that! The something we need, the Perfection we need, the Light we need, the Love we need, the Truth we need, the supreme Perfection we need and thats all. The formulas the fewer the formulas, the better. A need, a need, a need that THE Thing alone can satisfy, nothing else, no half measure. That alone. And then, move on! Move on! Your path will be your path, it doesnt matter; any path, any path whatever, even the follies of todays American youth can be a path, it doesnt matter.
As Sri Aurobindo said, if you cant have Gods love (I am translating), well then, find a way to fight with God and have a wrestlers relationship with Him.1
0 1964-10-17, #Agenda Vol 05, #The Mother, #Integral Yoga
Maybe its into the past that I wander? It may be into the past, it may be into the future, it may be in the present. I have noticed that the costumes arent at all like todays or like anything we know. But when I am there, in the activity, its perfectly natural, you dont notice it: its like something you see every day, you dont notice it. Only when I come back and objectify a little do I say to myself, Well, how odd! (for myself and for others). And I am not at all as I am now, not at all. Moreover, I think I have been what is called different persons at different times. There was even a time when I looked to see if it wasnt that I was identifying with different persons, but there is no identification, I dont feel I am entering someone, nothing like that. But in appearance, I am not always the same person: sometimes I am very tall, sometimes I am small, sometimes I am young, sometimes I am not old but grownup. Very, very different. But there is always the same central consciousness, there is always (Mother collects herself) the Witness who watches on behalf of the Lord and decides on behalf of the Lord. This is the attitude: the Witness who watches that is to say, who sees everything, observes everything, and who decides, either for himself or for others (indifferently), always. That is the fixed point. On behalf of of the something thats eternaleternal, eternally true, eternally powerful and eternally knowing. That is there, through everything. Otherwise, there are different things all the time, different circumstances, different surroundings; there are ways of life that are very, very different. And also, if I wake up at the beginning of the night, its one particular type of thing; if I wake up in the middle of the night, its another type of thing; if I wake up wake up, lets be clear, it isnt coming out of sleep, its returning to the present consciousness. And every time, its different, like coming from different worlds, different times, different activities.
And its clear that one doesnt expect me to remember that doesnt matter at all. It is an ACTION. Its an action, it isnt a knowledge I am givenan action. I am working. Is it I have worked? Is it I am going to work? Is it I am working? I dont know. Probably all three.
--
Its not old. Obviously, there was no cinema and no newspapers! But newspapers and all paper things cant last very long. In America, they have made underground shelters for booksthey take all the best, then they store it under certain conditions. But what if the earth and the continents move! And anyway, who will be able to read? Even the Assyrian inscriptions, which arent old, are still a riddle. They dont really know: they imagine they know. The names we were taught when we were small and the names todays children are taught are totally different, because they hadnt found the phonetic notation.
Ultimately, if we look at things with the slightest care, even OUTWARDLY, we know nothing.
0 1964-10-30, #Agenda Vol 05, #The Mother, #Integral Yoga
today?
What has happened to you since the last time I saw you? Nothing?
0 1964-11-25, #Agenda Vol 05, #The Mother, #Integral Yoga
I dont know if it is an answer to this question, but there came today a sort of film show: a long procession of all the stories telling how men destroy whats higher than they, cannot tolerate whats higher than they: the martyrs, the killings, the tragic ends of all those who represented a power or truth higher than mankind. As though that were the explanation the symbolic explanationof the reason for the almost infinite time it took for Matter to awakenawaken to the imperious need for the Truth.
It was as if I were told, You see, there was a time when they burned you at the stake, tortured you, memories from past lives. And those memories were associated with the recent story of a Protestant missionary who said, though not in so many words, We worship Christ only because he DIED for men, because he was crucified for men.
0 1964-12-07, #Agenda Vol 05, #The Mother, #Integral Yoga
Here is the thing: I like your music, and as for me, I no longer play!I dont have the time. I never have an opportunity, I havent played for the last twelve months; except when Sujata comes, then I run a finger over the keys. So its quite impossible for me to play on January 1st, but I thought we could perhaps arrange something. today, Ill read you the message for the 1st (it isnt a message), Ill read it to you and then well try to do something with it.
Do you know this instrument (the organ)? Can you play it?
0 1965-01-16, #Agenda Vol 06, #The Mother, #Integral Yoga
today at noon, I spoke to the doctor about you, and he explained your case to me and told me what has to be done.
He has convinced me, and I think it is the swiftest way of being radically cured. Thus you will take that week1 as an exercise in inner contact.
0 1965-04-21, #Agenda Vol 06, #The Mother, #Integral Yoga
What I meant by an improved physical body is that sort of mastery over the body thats being gained nowadays through physical training. I have seen lately magazines showing how it had started: the results in the beginning and todays results; and from the standpoint of the harmony of forms (I am not talking about excesses there are excesses everywhere I am talking about what can be done in the best possible conditions), from the standpoint of the harmony of forms, of strength and a certain sense of beauty, of the development of certain capacities of endurance and skill, of precision in the execution combined with strength, its quite remarkable if you think of how recent physical training is. And its spreading very quickly nowadays, which means that the proportion of the human population that is interested in it and practices it is snowballing. So when I saw all those photos (for me, its especially through pictures that I see), it occurred to me that through those qualities, the cells, the cellular aggregates acquire a plasticity, a receptivity, a force that make the substance more supple for the permeation of the supramental forces.
Lets take the sense of form, for example (I am giving one example among many others). Evolution is openly moving towards diminishing the difference between the female and the male forms: the ideal thats being created makes female forms more masculine and gives male forms a certain grace and suppleness, with the result that they increasingly resemble what I had seen all the way up, beyond the worlds of the creation, on the threshold, if I can call it that, of the world of form. At the beginning of the century, I had seen, before even knowing of Sri Aurobindos existence and without having ever heard the word supramental or the idea of it or anything, I had seen there, all the way up, on the threshold of the Formless, at the extreme limit, an ideal form that resembled the human form, which was an idealized human form: neither man nor woman. A luminous form, a form of golden light. When I read what Sri Aurobindo wrote, I said, But what I saw was the supramental form! Without having the faintest idea that it might exist. Well, the ideal of form we are now moving towards resembles what I saw. Thats why I said: since there is an evolutionary concentration on this point, on the physical, bodily form, it must mean that Nature is preparing something for that Descent and that embodimentit seems logical to me. Thats what I meant by an improved physical form.
0 1965-04-28, #Agenda Vol 06, #The Mother, #Integral Yoga
What I was wondering about today (not wonderingwords are always wrongbecause it isnt mental, I wasnt wondering mentally), but suddenly there came in front of me, like this (gesture indicating a cinema screen): could what is called death be by chance a multitude of different things? We say life, death, and we oppose that death to lifecould it be, by chance, that what people call death is a multitude of different things, of different possibilities?
(silence)
0 1965-05-08, #Agenda Vol 06, #The Mother, #Integral Yoga
(Every time Mother receives Satprem, she translates one line from "Savitri" that has been copied for her in large characters. today's line is from the debate between Death and Savitri's heart:)
And never lose the white spiritual touch
0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
What do they call it? Pavitra would know the name. I used to know it: Thon had given it the name they give it today. But I dont remember. A matter denser than physical Matter. But elastic.
And probably a matter that will undergo some transformations, I dont know. That cloak I put on was perhaps the symbol of It was white with golden threads and red embroidery designs (it was very beautiful), and I wrapped myself in it so that the mud wasnt bothersome.
0 1965-07-10, #Agenda Vol 06, #The Mother, #Integral Yoga
I think thats enough for today!
Do you eat well?
0 1965-07-14, #Agenda Vol 06, #The Mother, #Integral Yoga
The first one was about someone going away who wanted to take something [blessed by Mother] for his family. I told him, Oh, they arent receptive. So he asked, What does being receptive mean? (He didnt ask me, but when he left the room he was scratching his head and he asked his friend, What does Mother mean? What does being receptive mean?) I answered in English and it took many, many forms, and today, its one of the things that came in that vein. And whats peculiar in this sort of experience is that when it comes, the words take on a very precise meaning; I am not at all sure if its their usual meaning, but they have the vibration of their meaning, a sort of crystalline little vibration. And it comes without alteration. I put:
To be receptive is to feel the urge to give and the joy of giving to the Divines Work
0 1965-08-07, #Agenda Vol 06, #The Mother, #Integral Yoga
But I told you (see how it is!) that I wouldnt talk about it, because when I talk it stops the experience and I have to wait for some time before it recursit never recurs in the same way. Which means that the experience I had today, now its finished. I have talked about it, its finished. I have to move ahead towards something better. If you dont talk, you can keep the experience for a time, till the effect is extinguished. When you talk, its finished; it belongs to the past and you have to move ahead towards something new.
Something is always, always, always pushing me towards the newone more step. Thats good.
0 1965-08-21, #Agenda Vol 06, #The Mother, #Integral Yoga
It was still here today.
(silence)
0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
The fight in which we are engaged is not like the wars of old in which when the King or leader fell, the army fled. The King whom we follow to the war today is our own Motherland, the sacred and imperishable; the leader of our onward march is the Almighty Himself.
May 11, 1907
--
The world situation is critical today. Indias fate too is hanging in the balance. There was a time when India was absolutely secure, there was no danger whatever of her being a victim to Asuric aggression. But things have changed. People and forces in India have acted in such a way as to invite Asuric influences upon her; these have worked insidiously and undermined the security that was there.
May 25, 1941
--
At any rate, P. is leaving today for Delhi, and he is taking with him all my literature (they hayed asked, What does Mother say?).
We still have a Talk to see for the next Bulletin, dont we? It would be better to finish it.
0 1965-11-03, #Agenda Vol 06, #The Mother, #Integral Yoga
today, for instance, my intention was to have finished by ten clock and to see you quietly, then to go to the music room; I even expressed my intention, but nothing doing! Its not bad will, its a sort of coalition of circumstances.
They leave later and later each time.1
0 1965-12-04, #Agenda Vol 06, #The Mother, #Integral Yoga
Basically, in order to feel at home in the world as it is today, one must belong to the category I spoke of the other day, of those who have established a harmony with all the human faculties, who are satisfied, and also who are egocentric enough not even to notice that things arent that way for others. Then its fine; otherwise Sri Aurobindo very much belonged (in his outward being) to the category of those who want things to change, who push for progress, who want to move on, who want to reject the past very much so. He had to make a great effort to be satisfied with things and people; it was his compassion that made him accept people around him as they were. Otherwise he used to suffer a lot.
And thats what wears out and tires and disorganizes.
0 1965-12-15, #Agenda Vol 06, #The Mother, #Integral Yoga
today a letter from V. came which tells the whole thing. But after that there was a telegram saying that he spent a very restless night and had a temperature. Thats the latest news.
(Mother hands V.s letter3 to Satprem)
0 1966-03-09, #Agenda Vol 07, #The Mother, #Integral Yoga
For a very long time, more than two years, I saw the world like this (ascending gesture, from one level to a higher level), and now I see it like this (descending gesture). I dont know how to explain it because theres nothing mentalized about it, and non-mentalized sensations have a certain haziness thats hard to define. But words and thought were a certain distance away (gesture around the head), like something that watches and appreciates, in other words, that tells what it sees something around. And today, it has been extremely strong two or three times (I mean that that state dominated the whole consciousness): a sort of impression (or sensation or perception, but its nothing like all that) of, I am a dead person living on earth.
How can I explain that?
--
Theres nothing personalnothing personal. There is obviously the sense of a choice and a decision, but there is no sense of a personal choice and decisionmoreover, the personal is reduced to the necessity of making this (Mother pinches the skin of her hand) intervene. With eating, for example, its very oddvery odd. Its like someone who is watching over a body (which isnt even a very precise and defined thing, but a sort of conglomerate holding together), a spectator of something happening! No, its really an odd state. today, since I got up and till now, it has been very strong, dominating the whole consciousness. And there are even times when you feel that a mere nothing could make you lose contact (gesture of disconnection, as if the link with the body were severed), and that only if you remain very still and very indifferentindifferentcan it continue.
In the consciousness of the people, the whole morning, it was translated by (all this is perceived very clearly), by the thought, Oh, Mother is VERY tired. But there is that sort of state of indifference, unreceptive to the vibration around, which enables you to go on, otherwise you feel that (same gesture of disconnection) something would be seriously disrupted. Once or twice I had to draw within and become still. And its going on. And in fact, while it was like that something came and told me (but all this wordlessly), When Satprem is here, you will understand. Then there was tranquillity, because the moment was (what shall I say?) very uncertain. And there was a sort of relaxing: You will understand when he is here, you will have the explanation.
0 1966-03-19, #Agenda Vol 07, #The Mother, #Integral Yoga
But I meet you there very regularly. Only, I must say that before going to bed I thought I would see you today and I wondered if I would have something to tell you, an experience or something else, and then, in the middle of the night (between half past midnight and one), I woke up, if I may say so, I awoke there, materially, and I remembered everything. I thought, Well, well!
What we tell each other, what we talk about with words, I dont know. I dont have a sense of uttering words, but we communicate very well: we each know what the other thinks; we speak, answer one another; and then we organize. And there were people from different countrieswe were arranging things. It seems to be the place of intellectual directives for the work in different countries.
0 1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
Therefore I invite you to participate in the competitions beginning today wholeheartedly, with all your energy and will.
***
0 1966-05-14, #Agenda Vol 07, #The Mother, #Integral Yoga
The other day, for example, the day before yesterday (not last night, but the night before), I was with Sri Aurobindo, and Sri Aurobindo had taken on the appearance of the photograph of him in which he is young, with long hair: that full-face photograph in which he has a fair complexion and very dark hair. He was like tha the WAS like that, it wasnt a picture: he WAS like that. And we were looking at certain things, talking about certain things (we dont talk much, but anyway), looking at some thingswhen I suddenly see his face all tormented like this (gesture as if the face had shrunk). He usually always has a very calm and very smiling, quiet face; but all of a sudden, it was quite tormented, and then he abruptly sat back on that sort of seat, a sort of couch. So I looked at him, and he told me, Oh, how they are distorting things. Look at this fellow, how they are distorting things. Almost immediately afterwards, it was time and I woke up, I got up. And I said to myself, I thought one wasnt tormented in that state! Then I heard today that A., who was here and left to be a political activist there [in Bengal], is speaking in Sri Aurobindos name, mon petit! And he issues political declarations. Thats what I had seen. It wasnt that Sri Aurobindo was annoyed: the image of his face was the image of what the others were doing!1 (Mother laughs) How can I explain it? Its very strange, you know. It was the image of what those people did with his teaching, it wasnt the expression of his own feeling. You know, what goes on here, what we describe, is so blunt, devoid of fineness, crude, like a rough-hewn statue: its rough, crude, exaggerated; and its distorted by the sense of separation given by the ego. While there, I dont know how to explain, there, all is one, there is one single thing taking on all sorts of forms like that (Mother turns her two hands together, one wrapped inside the other) in order to express something, but not with one center that feels and another center that sees and another center that understands; its not like that, its (same gesture), its all ONE substance with inexpressible suppleness, which adapts itself to all the movements of all that happens, which expresses all that happens, without separation. So then, it leaves me in a state that goes on for hours in the morning, in which I am in this world [here], yet without being in it. Because I dont feel things the way the world feels them. Its a very strange phenomenon.
Yesterday, I remained like that the whole morning, in a very strange state, and the state seemed to want me to remember, to have the memory, and it left me only when I said (I said, I dont know, I didnt say it to anyone, I just said) that I would tell you about it today. Then I was allowed to resume contact with everyday life.
There is something like the influence of a mentor, someone who knows, or a consciousness that knows and teaches me things; yet I dont see anyone, I dont feel anyone, but thats how it is. Its very, very strange.
0 1966-05-18, #Agenda Vol 07, #The Mother, #Integral Yoga
There is an Italian here, whom I saw the other day with his wife (his wife is nice; he has long hair and a mystic air mystic is a way of speaking: mysticism for a theater stage). I didnt find them very interesting, but they intend to stay here for three or four months. And today, he has written me a letter in French. And in that letter there are many things; first he says he had an experience here and those people are terrible, mon petit, as soon as they have the slightest experience, theyre scared! So naturally, everything stops. But thats beside the point. Then, in that connection, he says he took that drug and he describes the effect (Mother shows Satprem a passage of the letter):
The second time, with a normal dose of LSD (lysergic acid), as I rose in that luminous situation, I had terrible visions, the walls of my room came alive with thousands of malignant and desperate faces that persecuted me till night.
0 1966-07-27, #Agenda Vol 07, #The Mother, #Integral Yoga
today is the birthday of Jyotin, the gardener. He brought me this, look! (Mother gives a double pink lotus) Its beautiful.
The day man will be like this
0 1966-08-15, #Agenda Vol 07, #The Mother, #Integral Yoga
Not the blind round of the material existence alone and not a retreat from the difficulty of life in the world into the silence of the Ineffable, but the bringing down of the peace and light and power of a greater divine Truth and consciousness to transform Life is the endeavour today of the greatest spiritual seekers in India. Here in the heart of such an endeavour pursued through many years with a single-hearted purpose, living constantly in that all-founding peace and feeling the near and greatening descent of that light and power, the way becomes increasingly clear. One sees the soul of India ready to enter into the fullness of her heritage and the hour of an unparalleled greatness approaching when from her soil shall go forth the call and the leading to the highest destinies of the race.
Sri Aurobindo
0 1966-10-12, #Agenda Vol 07, #The Mother, #Integral Yoga
But today And limitless, you know, outside time, outside spacemagnificent! The great, great repose. And when you are here, its always like that. That must be where you draw your inspiration from. It must be from there. Its good! (Mother laughs) And very pleasant, I dont know how to explain. Very pleasant. And absolutely silent, but conscious, very conscious, and in perfect tranquillitylight, light, light, nothing but that: the essence of light.
The ascending curve went beyond that, into those regions Thon had given that barbarous name of pathetism. When one went beyond and entered those regions, then there was it was the Supreme outside the creation, beyond the creation. Thats where I saw the representative form of the new creation (and that was before I ever heard anything about Sri Aurobindo and the Supermind), thats where I saw the form that must succeed the human form, like the symbolic representation of the new creation. That was two or three years before I heard of Sri Aurobindo and met him. So when he told me about the supramental creation, I said to him (laughing), But of course, I know, I saw it up there!
0 1966-11-26, #Agenda Vol 07, #The Mother, #Integral Yoga
I dont know. Because attacks multiply tremendously, and today, for instance, I found only one solution, which was to stay lying down: while it was going on, not to eat anything, not to say anything, not to move. Then its all right. As soon as I stop moving, eating, acting, its all right.
Its been a long time since these attacks last came. I told you several times that I was able to resist the attack, but this time, this morning, it was formidable. Formidable. It was exactly like this Gentleman [Death] trying to uproot everything. So I resisted and resisted, then suddenly it could no longer walk, I had to lie down and stay still. And also not eat I didnt feel like eating. I can eat only when everything is fine.
--
today it was really very cleververy clever. He is very clever.
He is a big joker.
0 1967-02-04, #Agenda Vol 08, #The Mother, #Integral Yoga
They are always sending me photos of people who want to get married (it has become a craze), and I am asked if they are well-matched, if its all right. And I can see straightaway I see at once the sort of life they will have together, its very amusing! today there were three couples like that. In the first, the man was intelligent, sensitive, with an emotional side in need of something, of a response. The woman: rather stupid, rather ordinary too. Not at all made for one another. But I was looking, and as I looked I saw what had happened: one day a sort of sentimental and emotional formation had come through her, and it so happens that on that day she met this man, who was exactly in need of that. He said to himself, This is it! All his friends told him, No, no, dont marry this woman, it will never work, and they are right. But he said, I felt something. And it was just the day when it caught hold of her and he happened to be there. So I saw all that (it was very amusing), and off I went!
(Mother goes into meditation, then suddenly breaks off)
0 1967-02-18, #Agenda Vol 08, #The Mother, #Integral Yoga
Do you know little S.?1 Have you ever spoken to her? Ive heard she beats sixteen-and seventeen-year-old boys at logic and new mathematics. I saw her today. She is obviously quite remarkably intelligent. And yesterday was her birthday. You know that Y. (her adoptive mother) has gone into hospital; and when she went she asked me to send something to Thoth every day (you know who Thoth2 is dont you?), because it seems that whenever he receives something from me, he is quite calm for two hours. Very well. So I sent something the first day (that was yesterday). And yesterday was little S.s birthday. I thought that rather than for her to fetch from the secretary the fruit I give for Thoth, it would be better if she came to see me at ten and Id give her her card and her bouquet of flowers at the same time. But then, everything is disorganized and not very efficient: she wasnt informed. When she came it was too late because it was 10:30 or 11 while I had said before ten. So she wrote me a letter. I saw the girl today, she is really very intelligent, no doubt about that, and here is her letter. (Note that when she came to live with Y., she knew French because she had learned it with the Sistersshe was a pupil at the Mission some three years agoand for three years Y. has been giving her French lessons.) So here is the childs letter:
(translation)
0 1967-03-02, #Agenda Vol 08, #The Mother, #Integral Yoga
Some of the things I said in the Talk youve just read to me today, were true at the time, are still true for the majority of people, but are no longer true for me.1 To the present vision, there is nothing that isnt willed and doesnt come purposely (not exactly deliberately, but with a precise aim in view), and it is AT THE SAME TIME a complete, multifaceted and integral whole (which is why its very difficult to grasp). But now the thing is very clearly felt. And that is since two or three days, following a very minute observationprecise and minute The centre of consciousness is fairly high up (gesture far above the head); in the past it was always there (gesture near the top of the head) and it would see things around and inside, but it seems to have ascended and the field of the consciousness is much vaster. Also, the body has become transparent, so to speak, and almost nonexistent; I dont know how to put it it doesnt obstruct the vibrations: all vibrations can go through. For example (Ill give an example to make myself understood, omitting details deliberately), I was asked for a certain amount of money, an increase. (On the material level a certain number of things are controlledby Motherfrom here, and which I have to pay for regularly.) So then, an increase was asked for. Not that the request was unreasonable, thats not it (it was an increase for something special, a daily increase), but I dont know why (because heregesture to the foreheadnothing happens, I am absolutely, not only blank, but transparent, and everything is allowed to go through unobstructed), when I had to take the decision, there was immediately a vision (but a vision, as I said, from above, which sees over a much larger field), of conflict, battle, and to the observation there was something (in Mother) very much displeased, like a protest. I wondered why. If it had been translated into words, there would have been indignation at that request (without there being in the consciousness the least reason for this indignation: it all becomes very, very impersonalvery impersonal). I went on looking with the vision of the consciousness, and then, as if automatically, through this mouth I asked how much this increase would amount to per week (because even the mental state that enables you to calculate isnt there at all: its only a question of consciousness). I asked someone who was there, and he told me. Then, there immediately came the decision: I will give so much once a week. And everything calmed down. Why and how and who? I havent the faintest idea.
So I am forced to conclude that its a highly superior consciousness which sees things with reasons that completely elude us, sees how things must be done and sets them in motion (global gesture to indicate the play of forces) until they are done as they must be done. And where there was a person, it no longer exists there are no more persons: there are forces in movement that bring about certain material actions, but no more persons.
0 1967-03-22, #Agenda Vol 08, #The Mother, #Integral Yoga
The same day, that is, just today, I received another letter. The whole letter ranted and raved about all thats goes on in the Ashram, saying, What! This place is worse than the world! and so forth. (All this in the name of truth, naturally.) So (laughing) I answered:
Were Truth to manifest in such a way as to be seen and understood by all, they would be terrified by the enormity of their ignorance and false interpretation.
0 1967-04-03, #Agenda Vol 08, #The Mother, #Integral Yoga
There, thats what I wanted to tell you today.
(silence)
0 1967-05-20, #Agenda Vol 08, #The Mother, #Integral Yoga
You see, an undeniable goodwill, a will to do the right thing (Mother is speaking about herself), an attitude that seemed as good as possible, and already the sense of a surrender and an effort to express not at all personal movements, but the guiding Willall that, that whole attitude (which at the time seemed quite good), seen with todays consciousness! (Mother takes her head in her hands) So its easy to think that
Sri Aurobindo surely had that consciousness, surely since he spoke about i the had it, and he saw us living like that around him what patience! What a marvel of patience.
0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
I told you the other day that I had met D. before she left (in search of a Tibetan guru) and we had spoken. I spoke to her of Sri Aurobindo and his teaching. And she has been converted! Yes, really. She wrote me another letter today, which Ive just received (its the second letter she has written to me from up there), in which she says she has met that famous Tibetan sage with whom she wanted to discuss. He seems to have made fun of her (she doesnt say so), but she says he constantly brings you face to face with your mental formations (he must have shown her that she was feeding on words). And then she adds, But as for me, I feel, I do feel your love always with me, and everything is fine.Never! Its the first time in her life she has told me this.
So it gave me the idea of writing down what I told her about Sri Aurobindos teaching:
--
Thats where things stand. today Have you heard todays news?
They have blocked Suez and broken off with the United States.
0 1967-07-12, #Agenda Vol 08, #The Mother, #Integral Yoga
Yesterday, I received twenty-six letters in one day! today, theres already a pile of them! So how can they imagine Ill find the time to answer? I reply to four, five, six letters a day, I think thats already good! (Mother laughs)
***
0 1967-07-19, #Agenda Vol 08, #The Mother, #Integral Yoga
I told you the other day about what I call the transfer; for two days (more than two: several days, but especially yesterday and today), a work has been going on to make it perpetual, that is, so that there is nothing except That.
Then there begins to come a kind of material power of EXTENDINGextending the zone, you understand, extending it like that (encompassing gesture) to whats immediately near. So today, instead of applying the Force like this (gesture from high to low), as I always used to do, I it was as if encompassing your body in the same movement of the cells.
It was fairly successful! And Id like to know if you felt a difference.
0 1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
He wrote to me today: he is in full revolt. What did he tell you yesterday?
Oh!
--
In full revolt. So at night, his heart pains, his chest pains, his head painspains all over. And today he writes to tell me, Is this what you want till doomsday? I wrote back, What I want is just the opposite!
I saw him yesterday and spoke to him for half an hour, but he was like you know, like iron bars; he had decided in advance that he wouldnt understand anything of what I would tell him. I tried to enter deep down, but He told me (its an old formation on him) that whatever he wants to do he does for a while, then he meets with disaster and the thing is stopped. And he says that now he is making his spiritual effort, and he has met with disaster (I dont know which one). Naturally, I told him it wasnt like that at all! That it was on the contrary the sign he had reached the point when the door could open and he could transform himself. But he refused to understand. You know, when people are obdurate like that, theres no way you can get through.
0 1967-08-16, #Agenda Vol 08, #The Mother, #Integral Yoga
And in the evening (at the balcony), there was a crowd (I think it was the largest crowd weve ever had, it filled all the streets; the streets were full of people as far as the eye could see), so I came out. And when I came out, there arose from that whole crowd a sort of something in between an entreaty, a prayer and a protest, for the worlds condition, and particularly the countrys. And it rose up in waves. I looked at it (it was extremely insistent), then said to myself, today isnt my day, its Sri Aurobindos day, and I did like this (gesture of withdrawal) and put Sri Aurobindo in front. Then, when he came to the fore, while bringing himself to the fore, he simply said, very simply, The Lord knows better what He is doing. (Mother laughs) I immediately started smiling (I didnt laugh, but started smiling), and there came the same peace as in the morning.
Thats all.
0 1967-09-16, #Agenda Vol 08, #The Mother, #Integral Yoga
So then, I didnt say anything, but yesterday I made F. talk about the lady, and she finally told me, There is something I have never told you because it made me uneasy, but today I will tell you. Soon after we first met, Mrs. Z told me one day (I repeat word for word), Because of MY position and YOUR position, I am convinced that we are destined to bring about the rapprochement of the Catholic Church and the Ashram. F. told me, I didnt replydidnt argue, didnt answer, didnt say a word or anything, I just left it at that.
But I said to myself, There is the answer to everything She has put herself at the very top, on the summit of the Catholic religion.
0 1967-09-30, #Agenda Vol 08, #The Mother, #Integral Yoga
Then, once that was done, it was as if concretized, concentrated on this little point of a body, so that, there too, certain things, certain vibrations of unconsciousness can no longer exist. And today the outcome was that transfer, which was constantconstant, unadulterated for about four hours. Afterwards Its mostly the invasion of outside things that cuts off the experience. Yet there is no reproval of that invasion; the transformation the TRANSFERmust continue AMID the contact with all that comes. Then it will be fine.
There are two things. There is all this crowd I see constantly, and since long (a long time, that is in human terms), as soon as I am there, as soon as the body is there to see the people, it becomes no more than a channel, a kind of (gesture showing the Force flowing down through Mother to the people), for the Consciousness of the Lord to flow through it and go. There isnt even, or there is as little need to receive as possible: its an Action like this (same gesture through Mother), the Force passing through. And when it happens in that room over there which is reserved exclusively for seeing people, the room fills with the Presence, and its as if that Presence opened its arms to receive people, took them, enveloped them, and then let them go out.
0 1967-10-04, #Agenda Vol 08, #The Mother, #Integral Yoga
I told F. to ask him to stay on till Friday, so I could show you this today and ask you if you would mind seeing the gentleman and speaking to him (to see how you feel). But if that troubles you F.s impression is good. Here, you may read his letter to the Prior:
I have received your answer with joy and am writing again. I am in Aurobindo Ashram, where I thought I would only pass through, but there is a certain something here which attracts me strongly, and I think I have had enough of travelling around. I intend to go to Ramakrishna Mutt at Ootacamund, since I informed them of my visit, but will come back here as early as possible. Everything here is wonderful and spellbinding. One who sees beyond the surface panes might well wonder if the new heaven and the new earth St. John speaks of do not meet here.
0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
Yes. Oh, but they arent the only ones to do that. As a matter of fact, all the old things seem to be swelling up as much as they can so as not to disappear. I received today a greeting card from a former disciple. (Mother looks for the card) His name was A.C., an Israelite who was here and then went to England. In England he belonged for a long time to the Sri Aurobindo Group, then when the war between Israel and Egypt broke out (or a little before), he became fanatical, a fanatical Israelite: I want to work for Israel alone. And as he had been contacted about Auroville, he answered, Can Auroville help Israel? Things of that sort. And right now, its the New Year there, so he sent me this (Mother shows a card with seven candles illuminating the world, and wheat sheaves). In the past, he called me The Divine Mother, and Sri Aurobindo was The Lord. Then in his last letter, it was Guru (I have become the guru!), and, I want to inform you that I have left the group. And now he sends me this card: To the Mother God bless You (Mother laughs). And its the same thing, of course! Over there, few people are religious, they have a much more practical mind, but he has the religious temperament, so now it has become like this (Mother puffs out her cheeks), his Judaism is swelling up. The seven lights and the sheaves of prosperity. I found it touching: God bless You (Mother laughs).
I remember, long ago, right at the beginning (I think I had just moved into Sri Aurobindos house), someone, I forget who (did Tagore have a sister?1), she was a tall and strong woman, rather awe-inspiring, who had come to spend a day in the Ashram, and she said to me, Why dont you keep some rooms and rent them out to visitors? You would get ten rupees a day. (Mother laughs) I stared at her, I was flabbergasted (she was teaching me to be practical!). And at the end, she said, God bless you. At that point I couldnt restrain myself, and I answered her, Its already done! (Mother laughs)
0 1967-10-11, #Agenda Vol 08, #The Mother, #Integral Yoga
But I know that, because I got a letter from her which gave a hint of it. She said that the Mother in her four Aspects, as in Sri Aurobindos book, was all very well for todays creation (lets not yet say yesterdays, lets say todays!), but for tomorrows creation, there must be the Mothers aspect of Love, which hasnt yet manifested. And it was put very cleverly, but in such a way it was impossible not to understand that it was this lady who was to manifest That.
As for me, I said, Very well! (Mother laughs) I said, What the Lord wants will be. But since then, I have been treating her as (what should I say?) more than an equalas a superior, and with assertions that are crushing for her. And I never miss an opportunity to tell her that in order to do this or that, or to manifest That or one must SPONTANEOUSLY AND DEFINITIVELY be above all desires, all ambitions, all preferencesevery time, like this (Mother makes a hammering gesture).
0 1967-12-16, #Agenda Vol 08, #The Mother, #Integral Yoga
Yesterday evening, Pavitra asked me for a message for the opening of the School today. I wasnt in too good a mood(!) and sent him away. This morning, at five, a message came to me, and I wrote it down. I had barely finished writing it down when three others came! So I wrote the four of them, and at seven oclock sent them to K., saying that each teacher or class should choose (they are all on the same subject and with the same idea, but shown from different angles).
And at eight, everyone already knew! Things spread very fast. N. told me, But the messages are for different classes and they havent been selected! I said, No! Its not for me to select, but for the teacher in every class. And I added, Thats much more fun for me! And with that I sent him away!
0 1967-12-20, #Agenda Vol 08, #The Mother, #Integral Yoga
I take the simplest and most concrete things like, for instance, brushing ones teeth; its extremely flexible and things are done, not out of habit but by a sort of choice based on personal experience and routine, so there is no necessity for a special concentration (the real purpose of routine is to avoid the need for a special concentration: things can be done almost automatically). But that automatism is very flexible, very plastic, because depending, as I said, on the intensity of the concentration, the time varies the time varies: you can (you can know by looking at your watch before and after), you can certainly reduce the time by more than half, yet things are done in exactly the same way. Thats right: you dont do away with anything, you do everything in the same way. To make sure, you can, for instance, count the number of times you brush your teeth or the number of times you rinse your mouth I am DELIBERATELY taking the most banal thing, because in other activities there is a natural suppleness that allows you to spread yourself and concentrate (and so its easier to understand with such things). But it works in the same way with the most concrete and banal things too. And there isnt any Oh, I wont do this today or I am neglecting thattheres none of that, nothing at all: everything is done in the same way, BUT with a sort of concentration and constant call the constant call is always there. The constant call which might find a material expression in saying the mantra, but its not even that: its the SENSE, the sense of the call, of the aspirationits above all a call. A call. You know, when the mind wants to make sentences, it says, Lord, take possession of Your kingdom. For certain things, I remember, when there are certain disorders, something wrong (and with the perception of a consciousness that has become very sharp, you can see when that disorder is the natural origin of an illness, for example, or of something very serious), with the call, the concentration and the response [the disorder is dissolved]. Its almost a surrender, because its an uncalculating self-giving: the damaged spot opens to the Influence, not with an idea of getting cured, but like this (gesture like a flower opening out), simply like this, unconditionally that is the most potent gesture.
But the interesting part is that formulating it in words makes it sound artificialits much more sincere, much truer, much more spontaneous than anything expressed or expressible by the mind. No formula can render the sinceritysimplicity, sincerity, spontaneity, something uncalculatingof the material movement. There was a time when expressing or formulating caused a very unpleasant sensation, like putting something artificial on something spontaneously true; and that unpleasantness was cured only, to begin with, by a higher knowledge that all that is formulated must be surpassed. For instance, every experience expressed or described CALLS FOR a new progress, a new experience. In other words, it hastens the movement. That has been a consolation, because in fact, with the old sensation of something very stable and solid and immobile because of inertia (a past inertia, which is now being transformed but has left marks), because of that inertia there is a tendency to prefer things to be solid; so there is a thrill at being forced to No, no! No rest, no halt, go on!farther and farther and farther on When an experience has been very fruitful and highly pleasant, let us say, when its had a great force and a great effect, the first movement is to say, We wont talk about that, well keep it. Then after comes, Well say it in order to go farther onto go farther on, ever farther, ever farther.
--
Ive noticed that if you ask an Englishman today, they are much more supple than those who learned English in Victorian times, which was a much more rigid English.
Generally I only have to listen, and Sri Aurobindo speaks to me. Sri Aurobindos English was very supple; purists used to argue over certain formulations, and I remember, about certain criticisms he would tell me, But thats because they dont understand! If I put it this way, it means one thing, and if I put it that way, it means something else. And if I move one word to another place in my sentence, it changes the meaning. He was very exact.
0 1968-02-03, #Agenda Vol 09, #The Mother, #Integral Yoga
today is Mahasaraswatis day.5 (Laughing) Shes chattered a lot!
February 28, Auroville's inauguration.
0 1968-02-28, #Agenda Vol 09, #The Mother, #Integral Yoga
Ive spent all my days and all my nights quieting the atmosphere, it had taken such proportions. You know, those movements which start whirling like that, like the wind in a cyclone or at sea, and it goes on whirling faster and faster, more and more strongly, forcefully. Then people fall ill, they get worn out, they cant do anything anymore. For the past three days Ive spent my time calming and calming the atmosphere. Luckily they came to me (it wasnt to me, naturally), they felt there was something stable here that could stop this disorder, otherwise But it was very difficult because of the really large number of additions from outside: on the 21st, at the Darshan, they were more than four thousand people down in the street, and there are all those who came to be here today and tomorrow, so it must mean five or six thousand peopleto feed, accommodate a whole work.
Then they asked me, naturally, that it shouldnt rain, but that it shouldnt be sunny either! (Mother laughs) So it was a bit difficult, but a short while ago, Z came to tell me that Aurovilles area was clouded, without sunshine. All these little entities are quite obliging, but theyre asked impossible things! I get requests, Ah, I need rain, and at the same time, Oh, no, I dont want rain; Ah, I need sunshine, and Oh, no, I dont want sunshine. How can they manage it!
--
Auroville is the first attempt in the experiment. A new world will be born if men consent to strive for transformation and the search for sincerityit can be done. It took millennia to evolve from animal to man; today man, thanks to his mind, can accelerate things and will a transformation towards a man who will be God.
This transformation with the help of the mind, through self-analysis, is a first stage; afterwards, vital impulses must be transformedwhich is far more difficult; then, most of all, the physical: each cell of our body will have to become conscious. It is the work I am doing here. It will allow the conquest of death. Its another story; that will be future mankind, perhaps in centuries, perhaps sooner. It will depend on men, on peoples.
0 1968-04-20, #Agenda Vol 09, #The Mother, #Integral Yoga
I got today a letter from a Swedish lady, I think (Swedish or Norwegian, I dont know), who bought a crucifixion. A HUGE paintinghuge, I forget its size, but its fantastic, something like thirty feet high. She asks me what she should do with it! She wants to send it to me. So Ive told her (she paid a good sum for it, but shes a very rich woman; only she wanted to make a gift of it to me), Ive told her to make an exhibition in a large hall, with, written under the painting, The Past. Then to put next to it, quite small, a photo of the galaxy, which is almost identical to Aurovilles plana photo of the galaxy, big as this, and below, Aurovilles plan big as this (gesture still smaller), and to write, The Future.
And shell make people pay to come in and see!
0 1968-05-04, #Agenda Vol 09, #The Mother, #Integral Yoga
He is expected today.
A new fact, he said, what can it be?
0 1968-05-22, #Agenda Vol 09, #The Mother, #Integral Yoga
The other thing is about R., who had had an attack of filariasis a few years ago. He had told me about it and it had passed. Then it came back. It came back after some three or four years, very strongly, and he couldnt get rid of it. He wrote to me complaining. I told him there was a drop in his faith. It appears it was the third time Id written that to him (I knew nothing about it I never know either why or how I write things). So he wrote back to ask me, Its the third time youve told me that, what does it mean? I explained it to him. But while receiving his letter and explaining it to him, I did what I always do (I always do it, all the time), I put him in contact with the Lord and asked for his intervention. He got my letter, and today he writes to me that while he was reading it, in the space of about ten minutes, he actually saw (his foot had grown twice as big, his leg was swollen, you know how it is with elephantiasis), he actually saw it shrink and shrink, and in ten or fifteen minutes it was gone! He wrote it to me this morning. I had told him that the Force was the same, it was his faith that was no longer the same, and that was why the Force no longer had the same effect. And he writes in his letter, I was simply reading your letter, and it went away before my very eyes!
And this body, if you ask it, the only thing There are two things its conscious of: a more and more intense adoration in the cells, oh, like this (gesture like a rising flame), and at the same time, such an acute sense of the extent to which the cells are not what they should be, of the unworthiness of their condition. Those two things are constant and constantly together. And thats all. And when I am told of cases like this one, of disease or something else (I am told three, four, five such cases every day, things like that constantly happen I gave you this one as a very concrete example because its happened just now and you know R.), the body isnt even aware of being used as an intermediary, because its too conscious of its infirmity, of what it should be and isnt yet. Its like that cure [of the swelling of Mothers face], it was a cure like R.s, almost spontaneous: it happened all of a sudden and went away. But of course, the body is perfectly conscious of the splendor of a Marvel a Marvel beyond all understanding.
0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
Unless we put what youve said today?
Oh!
--
When Satprem tried to "tell them," they attempted to censor this Agenda and expelled Satprem through a registered letter. today in 1995, Mother's Agenda is read in the Ashram only on the sly and is banned at the School.
***
0 1968-07-17, #Agenda Vol 09, #The Mother, #Integral Yoga
I feel all luminous, the Divine Grace is so powerful that at times I think my body is incapable of holding it; Mothers Presence is so real; the bliss is so serene, so tranquil. The little ADVENTURE begun at the Samadhi becomes so worthy of being lived, the CONSCIOUSNESS has widened so much. Darkness, fear, scruples, mortifications are so far away! A few weeks ago, I had a very painful dream: my body was being torn apart, the pain was excruciating; my feet, my hands, my head were being pulled apart. today, when I read your letter, I understood the meaning: I had to grow. Just two words to inform you about my situation. As I told you, I found two currents in the Vatican, the first one quite raging against me; we thought that my assuming a new post would calm them down but a few days later, they managed to demand a Collegiate examination (by a neurologist, who, I believe, had been ordered to declare me ill, an endocrinologist, an expert in general medicine, and the Popes physician] hence the cry of the child running to his mother: my telegram asking for Mothers protection. On Sunday the 7th, I had a dream: Mother came into a sort of huge warehouse, where I was lying on the ground, and told me, Quick, get away and leave me your place. I flew away (without my body, which was still on the ground): it was my soul that went away, and, from on high, very high up, I saw Mother taking possession of my body, entering it, and staying put. Suddenly an army of doctors in white robes makes a beeline for my body (in which Mother is still hidden); no sooner have they surrounded and begun examining it than a terrible explosion sends them flying into the air.
(Mother laughs)
0 1968-07-20, #Agenda Vol 09, #The Mother, #Integral Yoga
I cant speak. (Mother coughs) Z has made a confession to me and has asked me some questions. I intended to reply to her today, but today I dont have any voice. If youd like to read it (Mother holds out a letter to Satprem).
I have the feeling of a division and a confusion in my mind, and probably between different parts of my being of which I am not clearly conscious.
--
It began yesterday with the notion of the infinitely small and all those worlds organized like that.1 And the impression of a larger personality (I mean, taking up more space, if I may say so), in which men, all men were only tiny constituent elements. That was yesterday. And today, it was the opposite, but complementary experience. And so the outcome is this vision of the All and of all things the All which, because of our infirmity, we always see with limits.
(Mother goes into a long contemplation, then suddenly smiles)
0 1968-09-07, #Agenda Vol 09, #The Mother, #Integral Yoga
The changes we see in the world today are intellectual, moral, physical in their ideal and intention: the spiritual revolution waits for its hour and throws up meanwhile its waves here and there. Until it comes, the sense of the others cannot be understood and till then all interpretations of present happening and forecast of mans future are vain things. For its nature, power, event are that which will determine the next cycle of our humanity.
Sri Aurobindo
0 1968-10-16, #Agenda Vol 09, #The Mother, #Integral Yoga
No, today it isnt the brain, its (After a long silence) I cant even say what it is.
Doesnt Sri Aurobindo say anything?
0 1968-11-16, #Agenda Vol 09, #The Mother, #Integral Yoga
Just today, I saw a German lady who worked for a while in N.s dispensary. Naturally, she noticed he lacked everything he needed from a modern viewpoint; and for a reason I dont know, she has to go back to Germany, but she wants to come back with the full equipment. And she asked to see me before leaving. Id never seen her before. She came, I told her a few words about what she should do, then she didnt want to leave anymore! She was sitting. So I simply did as I usually do, that is, the body (I dont know how to explain) seems to disappear, then the Lord (gesture of Descent) And then a thing which has happened, I dont know, maybe hundreds of times: poff! she got up and (laughing) did a pranam and left. Hundreds of times its happened! And you know its a Supergoodness (I dont know how to explain it to you), something so marvelously loving and good and but its awesomely powerful! I think what terrifies them is the power. It happens all the time. The body goes like this (gesture of standing back or disappearing), and the Presence is there. And I simply look. But nine times out of ten, they take flight!
Some are used to it and are on the contrary very happy, but they arent many.
0 1968-11-27, #Agenda Vol 09, #The Mother, #Integral Yoga
It remains to be seen if, for some reason or other, it was necessary or if it was an accident but how could it be an accident! For the moment (theres no thought, so its a little vague), for the moment there is an impression I might put it simply like this: the impression of a TREMENDOUS acquisition of consciousness, which has been gained by paying the very high price of all the suffering and all the disorder. Yesterday or today (I forget when, I think yesterday), at one point the problem was so acute (Mother touches her cheek and throat), and then the divine Consciousness seemed to be saying, In all this suffering, its I who suffer (the Consciousness, you understand), its I who suffer, but in a way different from yours. I dont know how to express it. There was a sort of impression that the divine Consciousness was perceiving what to us was a suffering, that it existedit existed for the divine Consciousness. But not in the same way as it exists for our own consciousness. So then, there was an attempt to make understood the consciousness of the whole at the same time, the simultaneous consciousness of everything to express myself I might just say, the consciousness of suffering (the most acute disorder) and of Harmony (the most perfect Ananda)both together, perceived together. Naturally that changes the nature of suffering.
But all that is very conscious of being some kind of chatter. Its not the translation of what is.
0 1968-12-28, #Agenda Vol 09, #The Mother, #Integral Yoga
Its an observation that began today (for hours, you know), and quite acutely. But its newnew in its ASPECT; its the continuation of all that preceded, but in the aspect it has taken on, its completely new. In other words, the body consciousness may be becoming aware of it in a new way.
All that is an approximation. After some time, maybe it will be more precise.
0 1969-01-15, #Agenda Vol 10, #The Mother, #Integral Yoga
It has remained, this [superman] consciousness. It has remained, its very strong, oh! today again, with these [Jain] sadhus, I had the experience: it came, mon petit, it was tremendous! It came massively, it enveloped me completely, so I sat very still, like that, behind it: nothing could get through. Interesting Oh, it really is a power. Down to the vital. Physically, the body cannot respond; there is indeed an action, but its not that. Its not that. But it has put a vital in the body (you know that the vital had gone away), an awesome vital! Thats quite amusing. You feel as if you were saying to people, Keep still!
I am going to try it on A. [the American disciple], Ill see if it makes him steady on his feet again. Hell believe its his statue of Athena! It doesnt matter. Even those who think well still think nonsense, so
0 1969-01-18, #Agenda Vol 10, #The Mother, #Integral Yoga
today I saw Pondicherrys lieutenant governor (he comes now and then, every two weeks), and other people (a guard of Auroville, who is a Muslim), a bit of everything, and now this consciousness comes: the other day, I told you, it was like a rampart, but today with the governor it was much smaller, of limited proportions (gesture like a beam), but it was there, intact: it was the same thing, only the concentration was less. And it comes between the Action (Mother points to her own body) and the person. Its like a projection of power. And now it has become habitual.
There is in it a consciousness (something VERY precious) that gives lessons to the body, teaches it what it has to do, that is, the attitude it should have, the reaction it should have. I had already told you a few times how difficult it is to find the procedure of the transformation when theres no one to give you indications; and its the response, as it were: he1 comes and tells the body, Have this attitude, do this, do that in that way. So then the body is happy, its quite reassured, it cant make a mistake anymore.
0 1969-01-22, #Agenda Vol 10, #The Mother, #Integral Yoga
I wanted to tell you a little story (its not seriously interesting: its just amusing as a turn of mind). You know that the doctor went for an outing to a temple in the South, the temple of Tirupathi,4 and it has given me an opportunity to make contact. These are people who receive crores of rupees every year, they have a huge organization and feed thousands of people every day (from a physical point of view, it takes up a lot of space), and according to what the doctor told me, its impeccably clean, wonderful. He himself was surprised. There are several hundred guest houses to lodge people, well, a big affair. So then, everything is based on a god they call Tirupathi, I think, and this god gives you whatever you ask him thats a widespread belief. They have a statue of him (I had the photo in my hands today), with the god blindfolded. He has four hands opened like thisfour hands that give, two on each side and blindfolded. And it is said, You see the god and ask him; and without looking at you, he gives you automatically.
In other words, a god who doesnt see faults, doesnt see virtue, doesnt see anything: he receives requests, and gives.
--
These last few days, Ive been able to make contact, because I had people there. today I saw his photo and found it rather interesting (Mother feels the air with her fingers). No justice, no discernment, no simply, you ask, and you get. So if youve asked something true, you get something true; if youve asked something false, you sink into falsehood. As an idea its VERY interesting.
I think its the most important religious center in India: its on a hilltop, they have an army of trucks carrying people up every day Curious, isnt it?
0 1969-01-29, #Agenda Vol 10, #The Mother, #Integral Yoga
Children are nicer and nicer! The NEW children are truly remarkable. today I saw Vs little girl: shes two years old, I think, but she is as children used to be at the age of six or seven. Alert, intelligent Its strange.
What do you have to say?
0 1969-02-08, #Agenda Vol 10, #The Mother, #Integral Yoga
today is soup day! Here.
Chicken a whole lot!
--
This mornings experience was very curious. All of a sudden, it awakened the memory of something that took place in my childhood when I was about eight or ten (which I had completely forgotten). On Sundays (I suppose so, or anyway on holidays), I used to go and play with my first cousins, the children of a brother of my father. I would go and play with them. I remember their house, I can still see it. We would usually spend our time playing scenes or enacting a story in tableaux. And today, it showed me something I had really forgotten. Theres a story of Bluebeard, isnt there? (Bluebeard I forget, I only know what I remembered this morning.) One day, we did a tableau vivant, in several tableaux, with the story of Bluebeard who cut off his wives heads. (To Satprem:) Thats how the story went, isnt it? (Laughter) I only remember this morning, I dont recall the story. Now, we played in a big room, a sort of enclosed verandahin Paris, a big long room. We had stood (our playmates were little boys and girls), we had stood a certain number of girls against the wall: we had stuck them to the wall, with their hair strung above their heads (Mother laughs), and we had put a sheet in front to cover the rest of their bodies the sheet reached down to the floor so that we couldnt see their bodies, only their heads! I am saying that because I saw it this morning, otherwise I didnt remember in the least. I saw this scene, I saw the memory of that room and how it was all arranged. And at the same time there came You see, we found it quite natural, just a story we had read; I remembered my impression at the time: there was no sense of horror! We didnt find it monstrous (laughing), we were having great fun! So the experience came, and it remained for OVER AN HOUR to make me understand very deeply where this memory came from, how it acted and why we were in that state. And all of it not at all from a personal standpoint, not at all: from the general standpoint of the earth and humanity in general. It was exceedingly interesting! And then, at the same time, a vision showing how, with what swift movement, the universal consciousness moves (arrowlike gesture) in a progression towards the Divine the TRUE Divine, I mean, not religions, of coursetowards the TRUE Divine through all that. And with the consciousness of the WHOLEthe whole and nuances (Sade and all that line), from the highest to the lowest. For one hour I saw a whole stage of humanitya stage towards the late 1800s, the second half of the 1800sand how it moved on and progressed (gesture like a great curve). And thats I have no words or capacity to describe it, but its extraordinarily interesting. The vision of the human collectivity on earth, with all its stages, gradations, nuances, and how it all followed a movement (same arrowlike gesture). And this story (story this VISION, rather, because it wasnt a story: I didnt see what we said or anything, only the vision of what we did), this story came as the illustration of a certain state of mind of those times, and how children were given stories of that kind to readwe found it quite natural! (Mother laughs) And those things are so dreadful.
As soon as I am not busy talking or listening to people or doing a work, it goes on and on: certain samples, as it were, of this bodys life are taken up again, and through those samples, the whole is shown. A wonderful education! Never, never does any human education as its conceived resemble this, because its a vision of the whole, in which everything hangs together; youre shown everything together.
0 1969-03-29, #Agenda Vol 10, #The Mother, #Integral Yoga
Yes. You know that he was supposed to arrive today. Then he sends this wire: Impossible to leave. Letter follows. Situation difficult.
Oho! I hope they havent put him in jail.
0 1969-04-02, #Agenda Vol 10, #The Mother, #Integral Yoga
In the space of a few days, I had two cases of people who behaved like fools and ninnies (that often happens!), but those two realized it, felt it, and wrote to me accusing themselves of the very thing that had been seen in this light. So thats new. There was one letter yesterday, and another today; one is a Frenchman, the other an American. Both had behaved absolutely like silly fools, but ordinarily they would have excused their behavior with all sorts of good reasons, while both accused themselves: Ive behaved like a fool. Thats new.
(silence)
0 1969-05-03, #Agenda Vol 10, #The Mother, #Integral Yoga
P. spoke to the Mother in detail at 1:30 p.m. today about the findings of his inquiry of yesterdays incident. To that the Mother said:
I can tell you about the result of my inquiry the inner inquiry. Last night I was busy all the time looking at this incident. I found that it was her soul that took this decisionshe was not conscious but her soul wanted to go to leave her body. From the facts that I gather from you it seems that there was not enough reason for her drowningin spite of it her soul managed to leave her body.
This fact was further supported when this morning Champaklal brought a dish of flowers to be burnt on her body. I saw a pretty little flame in the center of the dish. Generally I do not give any flowers on the dish; I send it as it is. But today I was specially interested, I took a rose and put it on the flame of the dish. The flame grew big and it was glowing wonderfullyit was very beautiful.
May 3, 1969
0 1969-05-21, #Agenda Vol 10, #The Mother, #Integral Yoga
I remember that in both cases, yesterday and today, when I got up, I thought, Well! I told this and that person that I didnt use to see them at night, but I see them regularly! And to one of those people (in fact it was who was it?) I said, Of course, I see you constantly, and we constantly do things together. It seems to have opened in me the memory of a new activitynot new: a new memory of an old activity.4
There is increasingly an impression that our head and our way of seeing are what makes clear-cut limits like that [between life and death, between the ones and the others ]but its not like that! Its all mingled, its consciousness (gesture of stirring and mixing) interdeveloping, I dont know. And all that is together.
0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
today was Ys birthday She came, and (smiling) started telling me that the latest scientific discoveries are absolutely wonderful, that they have found how thoughts are formed and travel from one person to another (Mother laughs). I couldnt help telling her, Yes, thats what yogis already knew!
Well, indeed. Really!
0 1969-06-25, #Agenda Vol 10, #The Mother, #Integral Yoga
And for for weeks, it acted only on this body, which was in a very concentrated state; since not long, since yesterday, it has started (gesture of expansion) acting on other people. And then, some entirely unexpected things happen, that is, which were neither planned nor willed nor devised, absolutely nothing: all of a sudden, this Consciousness comes, seizes the person whos here (gesture like a tornado), then through this body [of Mother] does something, and takes the person away in its whirl. Especially today. Yesterday, it was a sort of Forceactive Forcewhich came into the body, not bothering anymore about all thats in a bad state.5 And this morning, I twice saw this occurrence: I saw (when I say I, I mean the consciousness there [gesture above the head], which is a Witness quite like this [immutable gesture], without any reaction, without a shadow of personal will to intervene in the work of this Consciousness; it was simply a spectator), I saw how through this body, the Force came, seized the other person (same gesture of a tornado) and took him away That was amusing! They were two difficult cases, two cases in which I really met with a difficulty to be conqueredyou could see how it seized the person, oh, like a child playing with a ball. Like that. Extraordinary! Extraordinary. So if that comes and settles I dont know.
Well see.
--
Enough chatter for today!
And how are you?
0 1969-06-28, #Agenda Vol 10, #The Mother, #Integral Yoga
It tells us that we were born so many million years agoa molecule, a gene, a quivering bit of plasma and we have produced a dinosaur, a crab, an ape. Had our eyes stopped halfway along the road, we could have said with good reason (!) that the Baboon was the summit of the creation and nothing better could be done, except perhaps to improve our simian capacities and create a United Kingdom of Apes. And we may be committing the same error today in our jungle of concrete. We have invented enormous means at the service of microscopic consciousnesses, splendid devices at the service of mediocrity, and still more devices to be cured of the Device. But is man truly the goal of all these millions of years of striving?The secondary school for all and the washing machine?
The Great Sense, the True Sense, tells us that man is not the end. It is not the triumph of man that we want, not an improved version of the intelligent dwarfit is another man on the earth, another race in our midst.
0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
Yes. But whats most, most extraordinary is this change of consciousness of the BODY! You understand, its as if it were reliving they are things that have remained in the consciousness because the psychic being took parttheyre very clear, very precise; the rest has been erased (its been like that for a long time). Well, those things were recorded by the psychic being, and the body had an impression, you understand, an impression of its own; now the psychic consciousness is the same, it sees things in the same way, but the physical impression is completely different! Which means its the PHYSICAL consciousness that has changed. These last few days it has become very, VERY clear. It began on Wednesdayfrom Wednesday to today: Wednesday, Thursday, Friday Its quite recent.
(Laughing) A dangerous person!
0 1969-09-03, #Agenda Vol 10, #The Mother, #Integral Yoga
(Mother laughs) today, in relation to someone, I had quite an amusing experience. You know, on the earth there were first those huge, hideous beasts (I dont know their names, anyway, real monsters, those that had pachyderm skins). Then I had the vision (as though I were there) of a first bear, but much bigger than a bear (much bigger than todays bears), and with a BEAUTIFUL silky fur (Mother caresses the fur). It was sittingsitting by a lake, in a sort of almost of contemplation, very peaceful, with the impression of a great strength, but a very peaceful strength, not a combative one. And those great beasts, like
Dinosaurs?
0 1969-09-06, #Agenda Vol 10, #The Mother, #Integral Yoga
Ive had one more example today Its a woman who was murdered; I immediately took care of her psychic, it went away there. But a part of her vital stayed on, and she stayed on with them [the family]. I thought they would be happythey were scared! Its a curious thing. So I said, Oh, its very simple (laughing), Ill take her with me, like that. You know, I have a crowd around meits not cumbersome in the least.
I dont understand. What is it? I dont understand, because even when I was small and knew nothing (I didnt even know it really existed), I was never afraid of invisible things. Why? Someone without a body is less cumbersome than someone with a bodysomeone with a body takes up room, needs room; someone whos not alive doesnt take up any room, he may be there without hampering in the least. So is it only the appearance people love the body? Strange.
0 1969-09-13, #Agenda Vol 10, #The Mother, #Integral Yoga
The same thing could be said of those who are today claiming to be the "proprietors" of Sri Aurobindo, Mother and Auroville. it is an eternal story repeating itself, at Pondicherry or in Rome but this time, perhaps, the story's ending will be different. [Note of 1981.]
This is not always the case, as Satprem learned afterwards. Thus in the thirteenth century, Celestine V was chosen from among mendicant monks, but five months later he abdicated, probably in disgust. He was jailed by his successor (and later canonized!). In fact, although no rule demands that the cardinals should elect the Pope from among themselves, it is always the case in practice.
0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
This Consciousness is very interesting! Ill see how it behaves with our healer With the Persian, the Persian inventor who was here (hes leaving today), it behaved quite well. It wanted me to give him blessings, it was very active. With other people, nothingit ignores them. Its quite curious.
But to correctly perceive what That wants, one has to be very pure.
0 1969-10-18, #Agenda Vol 10, #The Mother, #Integral Yoga
today is Durga puja. I have a lion under my feet, you know!
(the cushion under Mothers feet)
--
So what are you bringing? Nothing. today its not very late!
Havent you anything? Neither have I, except for news of A.R. He is in his hut and says he is very fine, but hes worrying a bit: Wouldnt I be more useful if I saw people? I had him answered that he himself had said he needed to be alone. He had two hernias and cured one (he told you all that), and deliberately didnt cure the second because he got it into his head that when he has the true consciousness, it will heal on its own. Theoretically its true, but Can it be realized in one lifetime? I dont know. As for me, I saw that if he brought it back inside (it can be done), it would heal. But he refuses to do thatwhat he is asking is almost a miracle. So he had me asked through F. if he shouldnt rather start seeing people again. I said, Thats exclusively HIS business, its for him to know what he wants. Not what he wants: what he MUST doreceive the Order and do what he must. Me, I cant say anything. I gave him the physical conditions he wanted. When you told me about it, I saw (I saw, I concentrated), I clearly saw that if he brought his hernia back inside, it would heal. But he refuses to do that. So I dont know anymore. You see, what he says is theoretically quite true, but But
0 1969-10-25, #Agenda Vol 10, #The Mother, #Integral Yoga
At any rate, she told me she would help me; in that case, something is surely being done. The seed you sow today doesnt grow the next day. We must wait. It may take time.
***
--
He told me he was acquiring such a force that he could face any obstacle, and will thus be capable of asserting in front of people the power of the divine force. I first want to become absolutely sure that I can manifest this force at any time and against any obstacle. Then I will show people, in a crowd of a thousand people, through a practical demonstration, by calling ten or fifteen sick people among them and curing them with this force. Then they will perforce be convinced that there is indeed a Force that can do anything. But for that, I must be ready. For eighty percent of the people will be against me, and to convince them I must be really strong, well armed and sure! Once I am ready, no one will be able to stop me. All governments and religions will collapse. I will write to the Pope, asking him what they are preaching now. What did Christ tell us in the Gospels! He told his apostles to go and heal the sick and drive demons away. What are the priests and the Catholics doing today?
I asked him, Are you sure that is your mission?
--
He asked to see me today I will see him. Naturally, I wont say anything, and if he speaks, I wont listen to him. But Ill try to SEE.
According to what he says, and according to what Ive seen so far, he has the impression of a Harmony higher than the creation, which hasnt yet fully manifested, and which would manifest through him. Theres something true there, except that instead of manifesting through a person, this Harmony is trying to descend on earth. I saw that; I think that where he is childish is when he takes it as something personal thats all. Thats my impression. But that this Harmony is trying to descend and would certainly make it easier for the new creation seems to me correct.
--
He is coming today I said he should go and see you after leaving from here, that way you will be able to feel whether whether something has been shaken.
Yes, let him come and see me after leaving from here.
--
today, I observed carefully: the Presence descended in him, in an impersonal form, continuously while he sat in from of me; nothing went directly from this body to his. He stayed here for a shorter time today than the first time, but the experience was the same. When he left, I took his hand to see if I would feel anything particular, but like the first time, I felt nothing, gave nothing, received nothing.
What he says about the avatar and the yogi is logically true.
0 1969-11-01, #Agenda Vol 10, #The Mother, #Integral Yoga
Mother means not so late as today.
***
0 1969-11-19, #Agenda Vol 10, #The Mother, #Integral Yoga
You understand, many things Sri Aurobindo had said remained in spite of all that one has read, all the theories and explanations, something remained (how can I put it?) hard to explain (its not explain, thats very small). For instance, suffering and the will to cause suffering, all that side of the Manifestation. There was indeed a sort of foreknowledge of the original identity of hate and love, because they went to the two extremes, but for all the rest, it was difficult. today it was so luminously simple, thats it, so obvious! (Mother looks at a note she wrote) The words are nothing. And I wrote with a pencil that writes badly
I dont know if you can make out these words. They represented something very precise for me; now theyre nothing but words.
--
Ill give you an example. For a few days I had difficulties with Z and there was a sort of need to exert a pressure on him so he would rectify a few of his movements. today he made at least four or five mistakes (they werent perceptible, in the sense that I didnt have a sensation of them: it was taking place there, like that, some distance away), but he was conscious of them in a COMPLETELY different way from usually, and he admitted it (which he never did before), and in the end he said he was changing (which is true). And all of it not only without one word, but without one movement of consciousness: simply the Pressure. So there. Thats a proof. Everything would be done automatically, like an imposition of the Truth, without any need to intervene: simply remaining in the true consciousness, thats all, its enough.
There.
--
There, Ill write todays date.
today is the 19th.
19 November 1969: supramental consciousness.
0 1970-02-07, #Agenda Vol 11, #The Mother, #Integral Yoga
Here, today Ill do this way.
(Mother gives the yellow rose for Sujata together with the red rose for Satprem)
0 1970-02-21, #Agenda Vol 11, #The Mother, #Integral Yoga
Its a bit difficult to definewords diminish a lot. It resembles what we call peace, but its luminous, with such an impression of (whats the word?) ease, well-being something Its not turned this way (gesture to oneself), its turned that way (gesture outward), and thats what makes it so hard to explain. Its not in the body, in itself, that it finds its well-being, its a well-being (gesture in every direction), a sort of radiating well-being, and so yes, something resembling a certitude theres no more anxiety is quite out of the question (question is quite out of the question!), but it is its more what we call positively well-being and certitude. Something inexpressible. Its so vast (in the body, thats the point), so vast Really it was like an offering for today.
The whole day yesterday, the attack was very strong, as if to see whether the body would bear up. But it kept its trust and calm certitude (that it had the whole day long), and then it became something that was it, but Its hard to explain.
0 1970-03-14, #Agenda Vol 11, #The Mother, #Integral Yoga
today I got the news that L.D. had left.1 She had undergone a very grave operation (there was a cancer), she had recovered, returned home, she wrote me a letter in which she said, I am better and better and then, gone. I got the news this very day. Like that.
Its like R., the same thing: a relapse. And it looks so much like Its this effort against, yes, what Sri Aurobindo calls barbarism (Mother makes a gesture covering the whole earth atmosphere). It seems to be I dont know if its a refusal or an incapacity to emerge from the mental construction. And the action of this Consciousness (how shall I put it?), it almost pitilessly shows the extent to which the entire mental construction is falseeverything, even apparently spontaneous reactions, all of it is the result of an extremely complex mental construction.
--
Is today the 14th?
Yes, the 14th.
0 1970-03-21, #Agenda Vol 11, #The Mother, #Integral Yoga
One funny thing: a woman who was here (she left) wrote a letter which came in an envelope (an envelope that came in the mail with stamps and postmark from Geneva): a letter abusing the Ashram for the way she was treated here. At the same time (that letter came yesterday), this morning, a wire from Bombay thanking me for her stay! I mean, a telegram full of gratitude, saying, I am leaving on Saturday for Geneva (that is, today). And the letter from Geneva came earlieryesterdaywhile the telegram reached today! (Mother laughs) Impossible to understand. And there was the date on the telegram, of course. And the same names. The one full of abuse, the other full of thanks! Its not the only examplethis one is more recent, which is why I mention it.
There is clearly a will to upset all our so-called habitual knowledge.
0 1970-04-18, #Agenda Vol 11, #The Mother, #Integral Yoga
So, have you brought any questions today?
Yes, Mother; there are also a few from her [pointing to Sujata].
0 1970-04-29, #Agenda Vol 11, #The Mother, #Integral Yoga
And then (this is something I havent said to anyone), on the darshan day, at ten oclock, I gave the meditation lying on my bed. I did the meditation, but lying down, because the doctor had come and (laughing) he looked rather frightened, he said, Oh, the heart is weak, the heart is very weak and fanciful! So it was he who told me, You must lie down and keep still. So I lay down and gave the meditation. But after meditation brrr! there were a few very, very difficult hours. Only, I asked, I wondered, Why just today, when I have to go to the balcony [for darshan]? And it was like this: But youll go! Youll go. Just when I was to go, it was the thing [the attack] was so strong that the sight too was blurred and I no longer knew whether I was standing or where I was (it wasnt too great). Then I went to the balcony: I stayed for ten minutes I didnt even know it! I didnt even know I had stayed for ten minutes, I thought I had just gone and come back. So there.
That too is miraculous.
--
Thats why its going on. How many days is it since the darshan? 24, 25, 26 today is?
The 29th: six days.
0 1970-05-13, #Agenda Vol 11, #The Mother, #Integral Yoga
Sweet Mother, the notion of religion is most often connected to that of the quest for God. Should we understand it in that perspective alone? Arent there today, as a matter of fact, other forms of religion?
I had written something BEFORE I received this question. It came in English:
0 1970-06-03, #Agenda Vol 11, #The Mother, #Integral Yoga
Is that all? Its enough for today!
If you want to connect this to the other paragraph, might we say something like, Desire is the most powerful distorter of the inner discovery?
0 1970-06-06, #Agenda Vol 11, #The Mother, #Integral Yoga
The first time I read it was a revelation; it hung together perfectly well from beginning to end, and I felt I had understood (I did understand something). The second time I read it, I said to myself, But this isnt the same thing as what I read! It hung together, it made up a whole and I understood something else. Then, recently when I read, at every passage I said to myself, How new this is! And how the things I have found since are there! today again, thats how it is, as if I read it for the first time! And it puts me into contact with the things I have just discovered.
Its a miraculous book! (Mother laughs)
0 1970-07-25, #Agenda Vol 11, #The Mother, #Integral Yoga
I must say that two days ago, I had an experience (it was with R. again, she was here), an experience of the whole universe, like a general vision of an Immensity, and then, suddenly the consciousness seemed to become a point taking up no room, and that point was the Eternal Consciousness. But then, it was so strong! So strong how all this, this whole unfolded universe was the result of this Consciousness (Mother shows a point). You understand, the consciousness here became this Eternal Consciousness (for a few seconds perhaps, I dont think it lasted even a minute, but time had nothing to do with it), it was the Eternal, it was the Consciousness. And that experience already prepared something [in Mother], because the two were simultaneous; one didnt abolish the other, the two were simultaneous: this Point that was taking up no room but was eternal, was everything, and at the same time, the unfolding [of the universe]. That was a very intense experience. Then there only remained this vagueness that is the whole, but it didnt lose its impression of vagueness, that is to say, of something imprecise. Since that time, there has been something changed [in Mother]. And today, in this consciousness, when the answer came, it wasnt the knowledge of thatit wasnt the knowledge, it was the working. All of a sudden, I had BECOME the working. So then, I expressed it as best I could in this notebook. It had such simplicity, you know, a marvelous, all-powerful simplicity!
Words are approximations. I had to use words because I had to write for him, but the experience came like that, the working: the experience of this universal Immensity returning to the Divine Consciousness, how it returnsand innumerably, of course, with all possible experiences, but with a marvelous sim-plic-i-ty.
0 1970-07-29, #Agenda Vol 11, #The Mother, #Integral Yoga
Let us recall Sri Aurobindo: "All wealth belongs to the Divine and those who hold it are trustees, not possessors. It is with them today, tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them, in what spirit, with what consciousness in their use of it, to what purpose."
The Mother, 25.12
0 1970-10-31, #Agenda Vol 11, #The Mother, #Integral Yoga
I feel I am entering what will replace the mind. An atmosphere that will replace the mind, the atmosphere of the new creation. I had it very strongly last time, but it was the first time I was utterly nonplused, I thought it depended on my condition. But today I listened quite as usual, and all of a sudden, without my even noticing it, I was transported into an atmosphere an atmosphere of comprehension. And when you stopped ([laughing] gesture of falling to the ground) Strange.
Its like a world being built.
0 1970-11-14, #Agenda Vol 11, #The Mother, #Integral Yoga
I saw one today again (tiny gesture): he is three or four days old, five daysthis bigand I saw the consciousness there is inside: its admirable!
But then, they treat him like a small animalhe has no means of defense.
0 1971-01-16, #Agenda Vol 12, #The Mother, #Integral Yoga
Yes, Mother, its possible by adding what youve just said today.
You think something can be done?
--
I could read you what I am going to prepare for the Bulletin. today is Saturday whenever you like.
When will it be ready?
0 1971-03-03, #Agenda Vol 12, #The Mother, #Integral Yoga
I think I see the most exact thing to say is their condition, the state theyre in. And then, of course, there are those who are closed, so to say, who, for me, dont see, who are totally in the outer consciousness; and there are those who are openthere are some certain children are remarkable, its as if they were wide open (gesture like a flower to the sun) and ready to absorb. Its especially peoples receptivity that I see, the condition theyre in: those who come with aspiration, those who come with curiosity, those who come out of a kind of obligation, and then those who are thirsty for lightthere arent too many, but there are several children. today I saw one, he was so sweet! His father lives at the lake, he bought some property at the lake; he lives there with his wife and children, and it was the birthday of one of the childrenoh! (Mother opens her eyes wide) wonderful!
And I see only that. Not what they think or say (all that seems superficial and uninteresting): only the state of receptivity they are in. Thats what I see above all.
0 1971-03-31, #Agenda Vol 12, #The Mother, #Integral Yoga
I received news from the government today. They told me they were waiting to hear from America before granting official recognition.2
Good. Well, its about time.
0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
Satprem was even accused of having "betrayed Sri Aurobindo." There was a little clique of "intellectuals" in the Ashram, who after Sri Aurobindo's passing refused for a long time to give recognition to Mother (and even while Sri Aurobindo was there, how many letters did he have to write to defend Mother). So we suspect that this same little clique, very influential today, has never really recognized Mother, except by paying lip service, preferring to hide behind a "philosophical Sri Aurobindo," while Mother was forcing them (or trying to force them) to do a more thorough yoga. This is the essence of the "schism." This first reaction of the English translator thus prefigures what will break out after Mother's passing. One by one all the little waves were beginning to pile up.
The first version, the one of the third, read: India must recognize Bangla-Desh. This is urgent.
0 1971-05-01, #Agenda Vol 12, #The Mother, #Integral Yoga
Its been like that since this morning, strikes and. The school in Delhi is closed.3 And then the impression that order has to be restored BY USING THE VERY ONES WHO HAVE CREATED THE DISORDER. It came to me very strongly. Thats what I am trying to do in Delhi, by using the man who triggered the teachers strike. He came to see me, and I said to him (his dismissal from the school started the whole thing): I am putting you back in the school so you can restore order! And he accepted. I think it can be tried out. He left today.
(Text of Mothers message to the teacher:)
0 1971-05-08, #Agenda Vol 12, #The Mother, #Integral Yoga
Here, Ill give you an example: yesterday, from a quite reliable source, I was told that every countryalmost every foreign countryhas recognized Bangladesh and only India has not (and another one I dont remember). today I am told that Indira said that no country has granted recognition. Well. So you see, the lying is official.
Yes, its official. But did you see? Ive just now seen Indiras statement in the newspapers:
The Prime Minister Mrs. Indira Gandhi today set to rest all speculations about an early recognition of Bangla Desh by indicating quite clearly that the government of India did not propose to do so in the near future.
(The Hindu, May 8, 1971)
0 1971-05-15, #Agenda Vol 12, #The Mother, #Integral Yoga
This is where we are today. That which we want to avoid returns upon us with tenfold force. The hour for political calculation, for the pros and cons of our petty mathematics of expediency (which always goes awry) is past. The time has come to rediscover the Great Direction of India, which is really the Great Direction of the world, and to place our faith in the Spirit that guides her Destiny, rejecting petty fears of a phantom world opinion and doing away with the little supports which only lend support to the Enemy. Tomorrow America will perhaps resume her economic aid to Pakistan on the pretext of counteracting the Chinese presence. The Bangladesh slaughter will be honorably justified by a pseudoregime which will operate with the blessings of the international community. But one does not cheat the tide of history: for the third time our little compromises will crumble and we will find ourselves confronted with a terrible ordeal, its intensity nourished by our own successive failures in the past. The sooner not only India, but America and Russia too, understand the unreality of Pakistan and the magnitude of what is at stake at the borders of India, the sooner may the looming catastrophe be halted before it becomes totally and definitely irrevocable. One thing is certain, wrote Sri Aurobindo a few months before his passing, that if there is too much shilly-shallying and if America gives up now her defence of Korea [we could say even more: the defense of Bangladesh] she may be driven to yield position after position until it is too late: at one point or another she will have to stand and face the necessity of drastic action even if it leads to war.
For the battle of India is the battle of the world. This is where the worlds tragic destiny is brewing, or its last-minute burst of hope into a new world of Truth and Light, for it is said that the deepest darkness lies nearest the most luminous light.
0 1971-06-05, #Agenda Vol 12, #The Mother, #Integral Yoga
That became quite concrete today.
(silence)
0 1971-06-23, #Agenda Vol 12, #The Mother, #Integral Yoga
And, I believe, hes coming back today or tomorrow with the reactions. And then well see. Its a matter of days. I have the latest news from the governmentits the government that sent me the news.4
Im skeptical.
0 1971-07-31, #Agenda Vol 12, #The Mother, #Integral Yoga
Thats the message I am distributing today.
There are many cases of people who ought to go away from here, but. But you see, theyre here, and when the baby is due to come, they go to Auroville! While me, I think theyre in Auroville. Several cases. So I decided to publish that. I should add to it the message where I say, Needless to say that those who aspire to Truth must abstain from telling lies.1 (Mother makes a gesture of giving a staggering blow.)
0 1971-08-04, #Agenda Vol 12, #The Mother, #Integral Yoga
today is the first day of Sri Aurobindos centenary year. Though he has left his body he is still with us, alive and active.
Sri Aurobindo belongs to the future; he is the messenger of the future. He still shows us the way to follow in order to hasten the realisation of a glorious future fashioned by the Divine Will.
0 1971-09-29, #Agenda Vol 12, #The Mother, #Integral Yoga
It was clear, very clear today, a sort of Pressure to say: Victory is Harmony; Victory is the Divine; and for the body, Victory is good health. Any, any discomfort, any disease is a falsehood. It came this morning. It was very CLEAR. It was convincing, you know.
So its all right.
0 1971-10-16, #Agenda Vol 12, #The Mother, #Integral Yoga
Oh! Oh! Its curious, its just the experiences I am having now. Thats rather strange. I just wanted to tell you about that today.
The body is in a state in which it sees that everything depends only on how it is tuned in to the Divineon its state of receptive surrender. I had the experience again a few days ago (I told you the last time, but I had it again in a very precise way): the same thing that causes much more than a discomforta suffering, an almost unbearable conditiondisappears immediately with just a change into a blissful state. I had the experience several times. And for me it is only a question of a certain sincerity having to do with intensity in the realization that everything is the work of the Divine and His action is moving towards the swiftest realization possible, given the present conditions. Something like that.
0 1971-10-30, #Agenda Vol 12, #The Mother, #Integral Yoga
Mon petit, youve given me the most marvelous gift today that anyone could give!
(Laughter) It has nothing to do with me, Mother!
But it chose today, your birthday, to come. Thats clear.
So then, youll come a little before 3 oclock for Sunils music. (Turning to Sujata) Naturally, if she wants to, she can come!
0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
The world situation is critical today. Indias fate too is hanging in the balance. There was a time when India was a absolutely secure, there was no danger whatever of her being victim to Asuric aggression. But things have changed. People and forces in India have acted in such a way as to invite Asuric influences upon her: these have worked insidiously and undermined the security that was there.
If India is in danger, Pondicherry cannot be expected to remain outside the danger zone. It will share the fate of the rest of the country. The protection I can give is not unconditional. It is idle to hope that in spite of anything and everything, the protection will be there over all. My protection is there if conditions are fulfilled. It goes without saying that any sympathy or support for the Nazis (or for any ally of theirs) automatically cuts across the circle of protection. Apart from this obvious and external factor, there are more fundamental psychological conditions which demand fulfillment. The Divine can give protection only to those who are whole-heartedly faithful to the Divine, who live truly in the spirit of sadhana and keep their consciousness and preoccupation fixed upon the Divine and the service of the Divine. Desire, for example, insistence on ones likes and conveniences, all movements of hypocrisy and insincerity and falsehood, are great obstacles standing in the way of the Divines protection. If you seek to impose your will upon the Divine, it is as if you were calling for a bomb to fall upon you. I do not say that things are bound to happen in this way; but they are very likely to happen, if people do not become conscious and strictly vigilant and act in the true spirit of a spiritual seeker. If the psychological atmosphere remains the same as that of the outside world, there can be no wall of security against the dark Forces that are working out in it the ordeal of danger, suffering and destruction entering here.
0 1971-12-11, #Agenda Vol 12, #The Mother, #Integral Yoga
This year, we are celebrating Sri Aurobindos Birth Centenary. He is known to barely a handful of men and yet his name will resound when the great men of today or yesterday are buried under their own debris. His work is discussed by philosophers, praised by poets, people acclaim his sociological vision and his yoga but Sri Aurobindo is a living ACTION, a Word becoming real, and every day in the thousand circumstances that seem to want to rend the earth and topple its structures we can witness the first reflux of the Force he has set in motion. At the beginning of this century, when India was still struggling against British domination, Sri Aurobindo asserted: It is not a revolt against the British Government [that is needed]. It is, in fact, a revolt against the whole universal Nature.2
For the problem is fundamental. It is not a question of bringing a new philosophy to the world or new ideas or illuminations, as they are called. The question is not of making the Prison of our lives more habitable, or of endowing man with ever more fantastic powers. Armed with his microscopes and telescopes, the human gnome remains a gnome, pain-ridden and helpless. We send rockets to the moon, but we know nothing of our own hearts. It is a question, says Sri Aurobindo, of creating a new physical nature which is to be the habitation of the Supramental being in a new evolution.3 For, in actuality, he says, the imperfection of Man is not the last word of Nature, but his perfection too is not the last peak of the Spirit.4 Beyond the mental man we are, there exists the possibility of another being who will be the spearhead of evolution as man was once the spearhead of evolution among the great apes. If, says Sri Aurobindo, the animal is a living laboratory in which Nature has, it is said, worked out man, man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god.5 Sri Aurobindo has come to tell us how to create this other being, this supramental being, and not only to tell us but actually to create this other being and open the path of the future, to hasten upon earth the rhythm of evolution, the new vibration that will replace the mental vibrationexactly as a thought one day disturbed the slow routine of the beastsand will give us the power to shatter the walls of our human prison.
--
This body, this obscure beast of burden we inhabit, is the experimental field of Sri Aurobindos yogawhich is a yoga of the whole earth, for one can easily understand that if a single being among our millions of sufferings succeeds in negotiating the evolutionary leap, the mutation of the next age, the face of the earth will be radically altered. Then all the so-called powers of which we boast today will seem like childish games before the radiance of this almighty embodied spirit. Sri Aurobindo tells us that it is possiblenot only possible but that it will be done. It is being done. And perhaps everything depends not so much on a sublime effort of humanity to transcend its limitations for that means still using our own human strength to free ourselves from human strengthas on a call, a conscious cry of the earth to this new being which the earth already carries within itself. All is already there, within our hearts, the supreme Source which is the supreme Poweronly we must call it into our forest of cement, we must understand the meaning of man, the meaning of ourselves. The amplified cry of the earth, of its millions of men and women who cannot bear it anymore, who no longer accept their prison, must open a crack to let the new vibration in. Then all the apparently ineluctable laws that bind us in their hereditary and scientific groove will crumble before the Joy of the sun-eyed children.12 Expect nothing from death, says Mother, life is your salvation. It is in life that you must transform yourself. It is on earth that you progress and on earth that you realize. It is in the body that you win the Victory.13
Nor let worldly prudence whisper too closely in thy ear, says Sri Aurobindo, for it is the hour of the unexpected.14
0 1971-12-29b, #Agenda Vol 12, #The Mother, #Integral Yoga
I think our nation has taken a step towards maturity. Yet there are many who look only to today. If India is to be great we must improve the quality of the minds of our people. I know that this is your desire. In my humble way I am trying to do what I can.
With respectful regards,
0 1972-01-26, #Agenda Vol 13, #The Mother, #Integral Yoga
The doctor who took care of my leg and had gone to Delhi has returned. He looked at my leg today and said it was a miracle the way it healed. Its almost all betternot completely, but almost.
(silence)
0 1972-01-29, #Agenda Vol 13, #The Mother, #Integral Yoga
Could you ask him if. Whats the date today?
The 29th.
0 1972-02-19, #Agenda Vol 13, #The Mother, #Integral Yoga
What day is today?
Its Saturday.
0 1972-03-10, #Agenda Vol 13, #The Mother, #Integral Yoga
Ill speak to N. right away, Mother, and see what he thinks. Perhaps today proposals can be made and solutions envisagedleaving things as they are may be possible but dangerous.
Dangerous.
--
You see, N. keeps wanting to expand and expand the Sri Aurobindo Society, he buys plots of land worth lakhs of rupees, and instead of the money being used for the general work, it is frittered away.1 I told him, but he didnt understand. And today, the result is that he is sick.
Thats the situation.
0 1972-03-24, #Agenda Vol 13, #The Mother, #Integral Yoga
I dont know if Ill remember, thats why I am telling you. Because today is Friday and I wont see him till tomorrow. This way, I am sure I wont forget. Youll tell him, wont you?
Yes, Mother.
0 1972-03-29b, #Agenda Vol 13, #The Mother, #Integral Yoga
If something new comes, Ill tell you. Is today Wednesday? If something comes, she [Sujata] can come in, just come in, and if theres something new Ill tell her.
Yes, Mother. As a matter of fact, Sujata has been wondering about her visits to you: she is afraid of imposing her presence, of disturbing you.
0 1972-04-05, #Agenda Vol 13, #The Mother, #Integral Yoga
(K.:) Not todayyesterday.
(Satprem:) Yesterday, yes, Mother. I havent yet looked at them.
0 1972-04-08, #Agenda Vol 13, #The Mother, #Integral Yoga
What day is it today? And what time is it there?
today is Saturday. Its about five oclock in the morning there. Do you have a message for him?
Tell him (words are so restrictive) that when I heard his letter, I saw I saw and felt the marvelous action of the divine Grace. There was a sort of flood of Grace concentrated on him, and it stayed there, on himit is there, concentrated on him (embracing gesture).
0 1972-07-22, #Agenda Vol 13, #The Mother, #Integral Yoga
They didnt send you anything today?
No, nothing. And also for Sri Aurobindos books thats where theyre directly deceiving you. They dont lift a finger, they simply do nothing. They wont give the least information about what theyre doingwhat are they HIDING, these people, Id like to know? As long as theyre told words, its completely ineffective. I wonder what action will make them move?
--
today is Andrs day, so you will come too.
(Satprem:) Yes, well come together.
--
So much so that the ashram is still today pocketing my royalties from India and a few other countriesnot without having first expelled me from the Ashram, of course!
In a letter to Mother dated June 13, a month earlier, I wrote, "My royalties from all the countries of the world have always been given to you to the last cent, but I would like to make sure that my royalties from India are also given to you directly and personally, and not lost in corporate accounts..."
0 1972-08-02, #Agenda Vol 13, #The Mother, #Integral Yoga
On several occasions since the beginning of this year 1972and actually even in a conversation of September 8, 1971, where some of Mothers words had a strange ring to themMo ther mentioned the formation of death she was up against. today, again, in the following conversation, Mother speaks of that formation.
In occult terms, a formation is a strongly formed thought, or a concentration of force with a specific goal and a permanent existence of its own. Formations can be negative or positive. In everyday life, for example, wills or desires or long-nurtured suggestions one day come to their happy or sorry fruition. The day, the success, or the accident were prepared by the constant repetition of insignificant little thoughts, which eventually exude their cancer or dazzling success. Thus Mother, who for long had had no thoughts or will of her own, except what You will, was extremely sensitive and vulnerable to anything coming from the outside, precisely because there was no more outside for her, she was directly and instantly bathed in everything: she was in people. My body is excessively sensitive, she said, and needs to be protected from all those things coming in. As if it had to work inside, as in an egg.
--
We know that all too well, alas: they thought she was old and disabled But Pranab adds the following, which suddenly gives us the magnitude of the real tragedywe could almost say the horror Mother had to face in her body. This is what he says, and let us remember we are today in August 1972:
This thing which came now [in November 1973], I think She had prepared me enough for it from quite a long time back. Long before, say, in the year 1948, when Sri Aurobindo was still living, She told me, I am not willing to go, I will not go, and this time there will be no tragedy: but if it so happens that I leave my body, then put my body under the Service Tree. And lately, say, AFTER 15th AUGUST 1972, I felt that perhaps what has happened was going to happen. I could not tell anybody and everybody, but to my close associates I said what I was feeling. Afterwards, I felt strongly that it was going to happen, I was counteracting this idea, saying that it should not happen. But behind everything the idea was there.
0 1972-08-09, #Agenda Vol 13, #The Mother, #Integral Yoga
Is this todays news?
I dont know, Mother.
Because mine is todays latest news. Theyre rather pessimistic.
But what do you say?
0 1972-12-02, #Agenda Vol 13, #The Mother, #Integral Yoga
But today I am so late I shouldnt keep you.
I regret it; but something has to be found.
--
Not today. But one day when I am not late, well go there together, and perhaps youll know. Yes.
One must be patient, mon petit.
--
What day is today?
Saturday.
0 1973-01-20, #Agenda Vol 13, #The Mother, #Integral Yoga
I was told something (I dont know if its true), he is reported to have said, Sri Aurobindo and the Mother are the most important personalities in the world today I dont know if its true.
He seems to have been pleased with his visit. He was very happy to see the school and the children.
02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This is a war to which even spiritual seekers can hardly remain indifferent with impunity. There are spiritual paths, however, that ask to render unto God what is God's and unto Satan what belongs to Satan; in other words, spirituality is kept apart from what is called worldliness, clean and untouched by the dust and murk of IgnoranceMaya. The injunction accordingly is that they who are worldly must remain worldly, they have no business, no right to meddle with spirituality, and they who are spiritual should, on the other hand, remain strictly spiritual, should have nothing to do with worldliness. Because of this complete divorce between the spiritual and the worldly, the world remains worldly even today, continues to be the empire of unspirituality and obscurity, of suffering and grief, it is unable to become a dynamic and living expression and embodiment of the Spirit.
Not that spiritual men have not served and worked for the welfare of the world; but their work could not be wholly effective, it was mixed, maimed, temporary in effect. This could not be otherwise, for their activity proceeded from inferior and feebler sources of inspiration and consciousness other than those that are purely spiritual. Firstly, little more was possible for them than to exercise an indirect influence; their spiritual realisation could bring into the life of the world only a reminiscence, an echo, just a touch and a ray from another world. Or, secondly, when they did take part in worldly affairs, their activity could not rise much beyond the worldly standard; it remained enclosed within the sphere of the moral and the conventional, took such forms as, for example, charity and service and philanthropy. Nothing higher than ideas and ideals confined to the moral, that is to say, the mental plane, could be brought into play in the world and its practical lifeeven the moral and mental idea itself has often been mistaken for true spirituality. Thus the very ideal of governing or moulding our worldly preoccupations according to a truly spiritual or a supramental or transcendental consciousness was a rare phenomenon and even where the ideal was found, it is doubtful whether the right means and methods were discovered. Yet the sole secret of changing man's destiny and transmuting the world lies in the discovery and application of a supreme spiritual Conscious-Power.
--
When man was a dweller of the forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
--
No doubt, the violences indulged by men in older times, especially when they acted in groups and packs, were often inflamed and inspired by an Asuric influence. But today it must be clearly seen and recognised that it is the Asura himself with the whole band of his army that has descended upon the earth; they have possessed a powerfully organised human collectivity, shaped it in their mould, using it to complete their conquest of mankind and consolidate their definitive reign upon earth.
As we see it we believe that the whole future of mankind, the entire value of earthly life depends upon the issue of the present deadly combat. The path that man has followed so long tended steadily towards progress and evolutionhow-ever slow his steps, however burdened with doubt and faintness his mind and heart in the ascent. But now the crucial parting of the ways looms before him. The question is, will the path of progress be closed to him for ever, will he be compelled to revert to a former unregenerate state or even something worse I than that? Or will he remain free to follow that path, rise gradually and infallibly towards perfection, towards a purer, I fuller, higher and vaster luminous life? Will man come down' to live the life of a blind helpless slave under the clutches of I the Asura or even altogether lose his soul and become the legendary demon who carries no head but only a decapitated trunk?
We believe that the war of today is a war between the Asura and men, human instruments of the gods. Man certainly is a weaker vessel in comparison with the Asuraon this material plane of ours; but in man dwells the Divine and against the divine force and might, no asuric power can ultimately prevail. The human being who has stood against the Asura has by that very act sided with the gods and received the support and benediction of the Divine. The more we become conscious about the nature of this war and consciously take the side of the progressive force, of the divine force supporting it, the more will the Asura be driven to retire, his power diminished, his hold relaxed. But if through ignorance and blind passion, through narrow vision and obscurant prejudice we fail to distinguish the right from the wrong side, the dexter from the sinister, surely we shall invite upon mankind utter misery and desolation. It will be nothing less than a betrayal of the Divine Cause.
The fate of India too is being decided in this world-crisison the plains of Flanders, on the steppes of Ukraine, on the farthest expanses of the Pacific. The freedom of India will become inevitable and even imminent in proportion as she becomes cognizant of the underlying character and significance of the present struggle, deliberately takes the side of the evolutionary force, works for the gods, in proportion as she grows to be an instrument of the Divine Power. The instrument that the Divine chooses is often, to all appearances, faulty and defective, but since it has this higher and mightier support, it will surely outgrow all its drawbacks and lapses, it will surmount all dangers and obstacles and become unconquerable. Thisis what the spiritual seeker means by saying that the Divine Grace can make the lame leap across the mountain. India's destiny today hangs in the balance; it lies in the choice of her path.
A great opportunity is offered to India's soul, a mighty auspicious moment is come, if she can choose. If she chooses rightly, then can she arrive at the perfect fulfilment of her agelong endeavour, her life mission. India has preserved and fostered through the immemorial spiritual living of her saints and seers and sages the invaluable treasure, the vitalising, the immortalising power of spirituality, so that it can be placed at the service of terrestrial life for the deliverance of mankind, for the transfiguration of the human type. It is this for which India lives; by losing this India loses all her reason of existenceraison d'tre the earth and humanity too lose all significance. today we are in the midst of an incomparable ordeal. If we know how to take the final and crucial step, we come out of it triumphant, a new soul and a new body, and we make the path straight for the Lord. We have to recognise clearly and unequivocally that victory on' one side will mean that the path of the Divineof progress and evolution and fulfilmentwill remain open, become wider and smoother and safer; but if the victory is on the other side, the path will be closed perhaps for ever, at least for many ages and even then the travail will have to be undergone again under the most difficult conditions and circumstances. Not with a political shortsightedness, not out of -the considerations of convenience or diplomacy, of narrow parochial interests, but with the steady vision of the soul that encompasses the supreme welfare of humanity, we have to make our choice, we have to go over to the right side and oppose the wrong one with all the integrity of our life and being. The Allies, as they have been justly called, are really our allies, our friends and comrades, in spite of their thousand faults and defects; they have stood on the side of the Truth whose manifestation and triumph is our goal. Even though they did not know perhaps in, the beginning what they stood for, even though perhaps as yet they do not comprehend the full sense and solemnity of the issues, still they have chosen a side which is ours, and we have to stand by them whole-heartedly in an all-round comradeship if we want to be saved from a great perdition.
This war is a great menace; it is also a great opportunity. It can land humanity into a catastrophe; it can also raise it to levels which would not have been within its reach but for the occasion. The Forces of Darkness have precipitated themselves with all their might upon the world, but by their very downrush have called upon the higher Forces of Light also to descend. The true' use of the opportunity offered to man would be to bring about a change, better still, a reversal, in his consciousness, that is to say, it will be of highest utility if it forces upon him by the pressure of inexorable circumstancessince normally he is so unwilling and incapable to do it through a spontaneous inner awakening the inescapable decision that he must change and shall change; and the change is to be for or towards the birth of a spiritual consciousness in earthly life. Indeed the war might be viewed" as the birth-pangs of such a spiritual consciousness. Whether the labour would be sublimely fruitful here and how or end in barrenness is the question the Fates and the gods are asking of man the mortal being today.
02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.
The Heaven is my Father and this Earth my Mother.
02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
today I will speak of one of the Vedic rishis. Some names of great Vedic rishis must have reached your earsVashishtha, Vishwamitra, Atri, Parasara, Kanwa (I do not know if it is the same Kanwa of whom Kalidasa speaks in his Shakuntala), Madhuchchanda. All of them are seers of mantra, hearers of mantra, creators of mantra; all of them occupy a large place in the Veda. Each one of them has his speciality, each one delivers a mantra that is in its tone, temper and style his own although the subject matter, the substance, the fundamental realisation is everywhere the same. For example, Vashishtha is characterised by a happy clarity, Vishwamitra has force and energy, Kutsa is sweetness, Dirghatama is well known for his oblique utterances, his paradoxical apopthegms.1
today precisely it is of Dirghatama that we will speak. Dirghatama does not mean as the word would indicate to the layman, one who is verytalllaprmurmahbhuja in Kalidasa's phrase. Tama is not the superlative suffix (most), it istamas, darkness. So, from the name itself one may naturally expect that the person was not of an ordinary category. Indeed the amount of stories and legends that have been woven around the name is fantasticqueer, odd, unbelievable, impossible in every way. I need not open that chapter.
I shall speak only of what seems to me probable and believable and likely and it must be this that he passed a long time in darkness, engulfed in obscurity. The legend says that he was in his mother's womb long past the due time and it seems it was of his own will. His mother's name was Mamata and his father was Uchathya. When he came out of the darkness and saw the light, it was a light strangely glimmering with all the vibrations of the long obscurity to which he had been accustomed. It was indeed the Light beyond the confines of all darkness, nescience, and yet carrying a mystic imprint of the mysteries of darkness. So he started his quest with this questioning:
02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In one sense certainly there has been a progress. This march of machinery, this evolution of tools means man's increasing mastery over Nature, even though physical nature. The primitive man like the animal is a slave, a puppet driven helplessly by Nature's forces. Both lead more or less a life of reflex action: there is here no free, original initiation of action or movement. The slow discovery of Nature's secrets, the gradual application and utilisation of these secrets in actual life meant, first, a liberation of man's conscious being originally imbedded in Nature's inertial movements, and then, a growing power to react upon Nature and mould and change it according to the will of the conscious being. The result at the outset was a release and organisation on the mental level, in the domain of reason and intelligence. Of course, man found at once that this increasing self-consciousness and self-power meant immense possibilities for good, but, unfortunately, for evil also. And so to guard against the latter contingency, rules and regulations were framed to control and canalise the new-found capacities. The Dharma of the Kshatriya, the honour of the Samurai, the code of Chivalry, all meant that. The power to kill was sought to be checked and restrained by such injunctions as, for example, not to hit below the belt, not to fight a disarmed or less armed opponent and so on. The same principle of morals and manners was maintained and continued through the centuries with necessary changes and modifications in application and finds enshrined today in International Covenants and Conventions.
But a new situation has arisen for some time past. The last Great War (World War No. I) was crucial in many ways in the life of humanity. It opened a new direction of man's growth, opened and then closed also apparently. I am referring to the tragedy of the League of Nations. That was an attempt on the part of man (and Nature) to lift the inner life and consciousness to the level of the outer achievements. The attempt failed. Man could not rise to the height demanded of him. Now the second World War became logically more devastating and shattering; it has given the go-by to all ethical standards and codes of honour. The poison gas was not used not because of any moral restraint or disinclination, but because of practical and utilitarian considerations. The Atom Bomb, however, has spoken the word.
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The Bomb has shaken the physical atmosphere of the earth as no other engine has done. It has shaken the moral atmosphere too not in a lesser degree. Reason and moral sense could not move man, so Fear has been sent by the Divine Grace. Dante said that God created Hell in his mood of infinite love and justice that seems to be the inevitable gate through which one has to pass to arrive at the Divine. We are indeed in hell today upon earth, a worse can hardly be tolerated.
Indeed this is the bleak winter of human consciousness yet can spring be far behind?
02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The whole urge of evolutionary Nature today is to bring out first the Overmental principle and then through it the Supramental which will establish and fix upon earth the principle of Deity and the Supreme Divine.
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02.03 - National and International, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A leading Nationalist has opined that he does not understand the "slogan" of viewing the nation against a background of internationalism. We can only say that the patriot has learnt nothing and forgotten nothing always like the old guards attached to the old regime who do not see how much water has flown below their feet while they stood gazing at the sky or shut themselves up in their ivory tower. Well, a village headman could in the same way assert that he does not know and cares not to know how to look upon his village against the background of the whole nation: still the village exists only in and through the life of the nation. Even so, the nation which grew out of the fusion of clans and tribes has to outgrow itself; it has to live today, if she wishes to live, in and through the life of humanity as a whole.
Kurukshetra is a turning-point in history. The battle was between an old order that had to go and a new order that was taking birth. The old order was supported, on the one hand, by Bhishma and Drona, personating its codes and laws, its morals, and, on the other, by Duryodhana and Sisupala as its dynamic actors and executors. The new order was envisaged by Krishna and its chief protagonists were the five brothers. The old order meant the supremacy of the family and the clan: that was the central unit round which society grew and was held together. Krishna came to break that mould and evolve a higher and larger unit of collective life. It was not yet the nation, but an intermediary stage something like a League of clans, (as we in our day are trying another higher stage in the League of Nations). The Rajasuya celebrates the establishment of this New Order of a larger, a greater human organisation, Dharmarajya, as it was called.
02.04 - Two Sonnets of Shakespeare, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
On the occasion of the 400th birth anniversary of Shakespeare, I present to you today two of the great Shakespearean sonnets. The sonnets, as you know, are all about love. They are however characterised by an incredible intensity and perhaps an equally incredible complexity, for the Shakespearean feeling is of that category.
Shakespeare has treated love in a novel way; he has given a new figure to that common familiar sentiment. And incidentally he has given a new sense and bearing to Death. From a human carnal base there is a struggle, an effort here to rise into something extracorporeal; that is, something outside and independent of the body and impersonal. The sense of the first sonnet is this: the body decays and dies, even as bleak winter seizes upon the beauties of Nature or black Night swallows up the light of the day. But love lingers stillas the song of sweet birdsand the dying cadence of love curiously invokes and evokes a resurgent love in the beloved. The second sonnet hymns the soul's conquest over Death. The soul is that which is sinless in the sinful, it is the pure, the unsullied the immortal lovein this filth and dirt of a mortal body with its crude passions. Death eats away the body, but in this way the soul grows and eats away Death. This is the final epiphany, the death of Death and the resurgence of the soul divine in its love divine.
02.05 - Federated Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The present war puts the problem in the most acute way. Shall it be still a nation or shall it be a "commonwealth" that must henceforth be the dynamic unit? today it is evident, it is a fact established by the sheer force of circumstances that isolated, self-sufficient nations are a thing of the past, even like the tribes of the Hebrews or the clans of the Hittites. A super-nation, that is to say, a commonwealth of nations is the larger unit that Nature is in travail to bring forth and establish. That is the inner meaning of the mighty convulsions shaking and tearing humanity today. The empire of the pastan empire of the Roman type and patternwas indeed in its own way an attempt in the direction of a closely unified larger humanity; but it was a crude and abortive attempt, as Nature's first attempts mostly are. For the term that was omitted in that greater synthesis was self-determination. Centralisation is certainly the secret of a large organic unity, but not over-centralisation; for this means the submission and sacrifice of all other parts of at! organism to the undue demands and interests of only one organ which is considered as the centre, the metropolis. Such a system dries up in the end the vitality of the organism: the centre, sucking in all nourishment from the outlying members suffers from oedema and the whole eventually decays and disintegrates. That is the lesson the Roman Empire teaches us.
The autocratic empire is dead and gone: we need not fear its shadow or ghostly regeneration. But the ideal which inspired it in secret and justified its advent and reign is a truth that has still its day. The drive of Nature, of the inner consciousness of humanity was always to find a greater and larger unit for the collective life of mankind. That unit today has to be a federation of free peoples and nations. In the place of nations, several such commonwealths must now form the broad systems of the body politic of human collectivity. That must give the pattern of its texture, the outline of its configuration the shape of things to come. Such unit is no longer a hypothetical proposition, a nebula, a matter of dream and imagination. It has become a practical necessity; first of all, because of the virtual impossibility of any single nation, big or small, standing all by itself alonemilitary and political and economic exigencies demand inescapable collaboration with others, and secondly, because of the still stricter geographical compulsion the speed and ease of communication has made the globe so small and all its parts so interdependent that none can possibly afford to be exclusive and self-centred.
The organization of this greater and larger unit is the order of the day. It does not seem possible at this stage to go straight to the whole of humanity at large and make of it one single indivisible entity, obliterating all barriers of race and nation. An intermediate step is still necessary even if that remains the final end. Nationhood has been a helper in that direction; it is now a bar. And yet an indiscriminate internationalism cannot meet the situation today, it overshoots the mark. The march of events and circumstances prescribe that nations should combine to form groups or, as they say in French, societies of nations. The combination, however, must be freely determined, as voluntary partnership in a common labour organisation for common profit and achievement. This problem has to be solved first, then only can the question of nationalism or other allied knots be unravelled. Nature the Sphinx has set the problem before us and we have to answer it here and now, if humanity is to be saved and welded together into a harmonious whole for a divine purpose.
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02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In ancient days and in some spiritual practice and discipline this fungus had a special use for a definite purpose. Its use produces on one a drowsy effect, perhaps a strong and poisonous intoxicating effect. What is the final result of this drugging? We know that in our country among the sadhus and some sects practising occult science, taking of certain herbal drugs is recommended, even obligatory. today Aldous Huxley has taken up the cue, in the most modern fashion indeed, and prescribed mescalin in the process of Yoga and spiritual practice. Did the Vedic Rishis see in the same way a usefulness of Soma, the proverbial creeper secreting the immortal drink of delight? However, the Tantriksadhaks hold that particular soporifics possess the virtue of quieting the external senses and dulling and deadening the sense organs, and thereby freeing the inner and subtler consciousness in its play and manifestation.
Our poet too is saying something in the same line. He is appealing to the toadstool god to give him the right vision, to take him to the other shore, to lead him to the presence of the gods in heaven. Because he is the divine food, its self, the ambrosia. Not only that: by taking this ambrosia one enjoys, evenwhile in the physical body, existence in heaven,ihaiva tairjitam, as the Upanishad said.
02.06 - Boris Pasternak, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
An element of the human tragedy the very central core perhapsis the calvary of the individual. Pasternak's third article of faith is human freedom, the freedom of the individual. Indeed if evolution is to mean progress and growth it must base itself upon that one needful thing. And here is the gist of the problem that faces Pasternak (as Zhivago) in his own inner consciousness and in his outer social life. The problemMan versus Society, the individual and the collective-the private and the public sector in modern jargonis not of today. It is as old as Sophocles, as old as Valmiki. Antigone upheld the honour of the individual against the law of the State and sacrificed herself for that ideal. Sri Rama on the contrary sacrificed his personal individual claims to the demand of his people, the collective godhead.
Pasternak's tragedy runs on the same line. Progress and welfare of the group, of humanity at large is an imperative necessity and the collective personality does move in that direction. But it moves over the sufferings, over the corpses of individuals composing the collectivity. The individuals, in one sense, are indeed the foci, the conscious centres that direct and impel the onward march, but they have something in them which is over and above the dynamism of physical revolution. There is an inner aspiration and preoccupation whose object is other than outer or general progress and welfare. There is a more intimate quest. The conflict is there. The human individual, in one part of his being, is independent and separate from the society in which he lives and in another he is in solidarity with the rest.
02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Germany is considered now, and naturally with great reason, as the arch criminal among nations. Such megalomania, such lust for wanton cruelty, such wild sadism, such abnormal velleities no people, it is said, have ever evinced anywhere on the face of the earth: the manner and the extent of it all are appalling. Hitler is not the malady; removal of the Fuehrer will not cure Germany. The man is only a sign and a symbol. The whole nation is corrupt to the core: it has been inoculated with a virus that cannot be eradicated. The peculiar German character that confronts and bewilders us now, is not a thing of today or even of yesterday; it has been there since Tacitus remarked it. Even Germans themselves know it very well; the best among them have always repudiated their mother country. Certainly there were peoples and nations that acted at times most barbarously and inhumanly. The classical example of the Spanish Terror in America is there. But all pales into insignificance when compared to the German achievement and ideal in this respect. For here is a people violent and cruel, not simply because it is their character to be so and they delight in being so, but because it forms the bedrock of their philosophy of life, their weltanschauung.
This is the very core of the matter. Germany stands for a philosophy of life, for a definite mode of human values. That philosophy was slowly developed, elaborated by the German mind, in various degrees and in various ways through various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divineaugust and grim, one has to addis profoundly significant of the type of the subconscient dynamic in the nation: it strangely reminds one of the state organised by the bee, the ant or the termite. Hitler has only precipitated the idea, given it a concrete, physical and dynamic form. That philosophy in its outlook has been culturally anti-Latin, religiously anti-Christian. Germany cherishes always in her heart the memory of the day when her hero Arminius routed the Roman legions of Varus. Germany stands for a mode of human consciousness that is not in line with the major current of its evolutionary growth: she harks back to something primeval, infra-rational, infra-human.
02.07 - India One and Indivisable, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Indeed, what we see rampant in India today is the mediaeval spirit. This reversion to an olderan extinct, we ought to have been able to saytype of mentality is certainly a fall, a lowering of the collective consciousness. It bas got to be remedied and set right. Whatever the motive forces that lie at the back of the movement, motives of fear or despair or class interest or parochial loyalty, motives of idealism, misguided and obscurantist, they have to be taken by the horns and dominated and eliminated. A breath of modernism, some pure air of clear perception and knowledge and wider consciousness must blow through the congested hectic atmosphere of the Indian body politic.
It will do no good to anyone to try to Balkanise India. The Balkan malady is no longer tolerated even in its homeland; it cannot be transported to India in this century and after this Great War. To be and remain free and strong and invincible, India must be and remain indivisible. The strength of the United States of America, of the United Soviets of the Russias, of the British Commonwealth (pace Churchill) lies precisely in each one of them being a large unified aggregate, all members pooling their resources together. India cannot maintain her freedom, nor utilise her freedom to its utmost effectivity unless she is one and indivisible. The days of small peoples, of isolated independence are gonegone for ever even like Thebes and Nineveh, like Kosala of Dasarathi and Mathura of Yadupati.
02.08 - The Basic Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A firm physical unity presupposes, at least posits the possibility of an integral unity. Otherwise the body itself would tend to break up and disintegrate. Such physical cataclysms are not unknown in Nature. However, a geographical unity cannot remain exclusively limited to itself; it brings about other unities by the very pressure, by the capillary action, as it were, of the boundary. The first unity that is called into being is the economic. A Zollverein (Customs Union) has almost always been the starting-point of a national union. Next or along with it comes the political unity. India's political and economic unity has been the great work of the British rule, however that rule might be distasteful to us. It is an illustration of Nature's method of compulsion and violence, when man's voluntary effort fails. India possesses a resounding roll of great names who endeavoured to give her this solid political and economic unity; Bharata, Yudhishthira, Asoka, Chandragupta, Akbar, Shivaji have all contri buted to the evergrowing unification of Indian polity. But still what they realised was not a stable and permanent thing, it was yet fluent and uncertain; it was only the hammerblow, the plastering, as one would say today, from an outside agency that welded, soldered and fixed that unity.
Fissures of late have opened again and they seem to be increasing in depth and width and in number. What appeared to be a unified structure, of one piece, whole and entire, now threatens to crash and fall to pieces. We are asked to deny the unity. The political unity, it is said, is an impossibility, the geographical unity an illusion.
02.09 - The Way to Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Common love, common labour and, above all, as the great French thinker, Ernest Renan,1 pointed out, common suffering that is the cement which welds together the disparate elements of a nationa nation is not formed otherwise. A nation means peoples differing in race and religion, caste and creed and even language, fused together into a composite but indivisible unit. Not pact nor balancing of interests nor sharing of power and profit can permanently combine and unify conflicting groups and collectivities. Hindus and Muslims, the two major sections that are at loggerheads today in India, must be given a field, indeed more than one field, where they can, work together; they must be made to come in contact with each other, to coalesce and dovetail into each other in as many ways and directions as possible. Instead of keeping them separate in water-tight compartments, in barred cages, as it were, lest they pounce upon each other like wild beasts, it would be wiser to throw them together; let them brea the the same air, live the same life, share the same troubles, the same difficulties, solve the same problems. That is how they will best understand, appreciate and even love each other, become comrades and companions, not rivals and opponents.
Ernest Renan: "Qu'est-ce qu'une nation?"
02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
Plebeian fare on which today we thrive.
66.39
02.11 - Hymn to Darkness, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
It is said, the occultists say, that between the light of the day, that is to say, the light of the ordinary consciousness and the higher spiritual light, there is an interim world, an intermediate zone of consciousness. When one leaves the earthly day, the normal consciousness and goes within and to the heights, towards the other Light, one enters at first into a dark region (the selva oscura of Dante). Physically also, the scientists say today that when you leave the earth's atmosphere, from a certain height you no longer see the earthly light but you dive into a darkness where the sun does not shine in its glory as on earth. You see and feel the sunlight again when you approach the sun and are about to be consumed in its fires. In the same way, we are told that on the spiritual path too, the path of inner consciousness, when you leave the ordinary consciousness, when you lose that normal light and yet have not arrived at the other higher light you grope in an intermediary region of darkness. You have lost the lower knowledge and have not yet gained the higher knowledge, then you are in that uncertain world of greyness or darkness. Or it happens also that while in the comparatively faint light of the ordinary consciousness, you are suddenly confronted with the Superior Lightthrough some grace perhapsyou cannot stand the light and get blinded and see sheer darkness. Again, the infinite sky in its fathomless depth appears to the naked eye blue, deep blue, blue-black. Light concentrated, solidified, materialised becomes a speck of darkness to the human eye. Do we not say today that a particle of matter (consolidated darkness) is only a quantum of concentrated light-energy?
Something of these supraphysical experiences must have entered into the consciousness of the modern poets who have also fallen in love with darkness and blackness -have become adorers, although they do not know, of Shyma and Shyma.
02.11 - New World-Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
We talk even today of British Imperialism, of the Shylock nature of the white coloniser and exploiter
A stony adversary, an inhuman wretch,
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With this perspective in view, keeping always in front the probable shape of things to come, one must learn to consider the present, look for those forces that make for the new world and thus help the course of evolution and progress. Nature does not care for her past formations, she is not bound to them; she is always throwing up chances and opportunitiesvariations-for new developments. Nature red in tooth and claw is only one side of the shield; and the picture is not as true today as it was even a few hundred years ago, in spite of the spells of devastating carnage she still allows in her surface movements. It may be that the very pressure and insistence of an inner harmony has brought to the fore, made acute difficulties and contraries that have to be met and solved for good.
International co-operation has become a thing of immediate necessity, of practical utility. We met in San Francisco, not out of the spirit of sheer idealism or altruism but because we were forced to it. Circumstances have come to such a pass that even local needs, natural aspirations can be best met and served in and through international understanding. It is the solution of international problems, the amelioration of international relations first that would more easily lead to the solution of national problems than the other way round, which was perhaps the normal direction of the world-forces even a decade or two ago. Such world-organisations as the UNRRA or even the Red Cross, although they do not go deep enough into the root problems and are not powerful enough to mould or control world-forces, appearing more or less as charitable institutions, are still concrete expressions of an urgent immediate demand for mutuality and solidarity among the nations, even between warring nations.
The relation between India and Britain is peculiar and has an especial significance. It is not enough to say that Britain is the imperialist overlord and India the subject underling. The two stand for two world-forces and their relation is symbolic. The difficulty that will be solved between them will be a world-difficulty solved; what they achieve in common will be a world-achievement. India means nations in bondage aspiring to be free, peoples living in conditions of want and weakness and internecine quarrel, still struggling towards a harmonious and prosperous organised life; she is the cry of the down-trodden demanding her share of earth's air and lightlife-room. Britain represents the other side, the free people, organised, strong and successful. Neither America nor Russia fills this role. America is young; she has a wonderful grasp over life's externals; none can compare or compete with her in the ordering and marshalling of an efficient pattern of life, but what escapes her is the more abiding and deeper truth of life and living. Russia started to create on totally new foundations, indeed the outer aspect here has changed very much. But the forces that ruled Russia's past do not seem to have changed to the same extent. In spite of the rise of the proletariate, in spite of all local autonomies, it is doubtful if the true breath of freedom is blowing over the country, if the country is creating out of a deeper soul-vision. Life movement in either of these two countries seems to have a rigid mould; that is because they seek to build or reform, that is to say, fabricate life, in other words, they impose upon life a pattern conceived by notions and prejudgments, even perhaps idio-syncracies. The British are more amenable to change, precisely because they do not force a change and do not know they are changing. The British Empire is more loosely formed, its units have more freedom than is the case with other Empires built upon the pattern of the extremely centralised Roman Empire. Truly it has the spirit of a commonwealth. The spirit of decentralisation and federation that is increasing today and has seized even old-world Empires the Dutch, the French, the Russianhas come largely from the British example. Therefore, the unravelling of the Britain and India tangle would mean the solution of a world-problem. These two countries have been put together precisely because the solution is possible here and an ideal solution for all others to profit by.
The British people do not move by ideals and idealism, as the French do, for example. The French rise naturally in revolt and rebellion and revolution for the sake of an idea the motto of the Great Revolution was "Liberty or Death". Without an upsetting they cannot bring about a change; for the social moulds are rigid and more presistent. The AngloSaxons, on the contrary, go by an unfailing instinct, as it were, gradually and slowly, but surely and inevitablyfrom precedent to precedent", as they themselves say. A life-intuition guides them: the inherent merit of an ideal has not such a great value in their eye, but if the ideal means a practical utility, a thing demanded by time and circumstances, a clear issue out of a dead impasse, well, they hesitate no longer and go about it in right earnest as practical men of affairs.
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True, there are contrary voices. But as one swallow does not make a summer, even so, many such voices cannot perpetuate the past. The name, even the form of Imperialism is there, but the substance of it is how much changed, if one goes behind! The British Empire, as it stands today, is composed of three strands, we may say: the first, the front line, consists of Canada and Australia, the second, of Ireland, Egypt and Irak, and the third, mainly of India. This graded pattern shows that it is something fluid and even progressive, there is nothing rigid and final about it. The very nature of the composition seems to exert a pressure working for an equality, an equilibrium of partnership building up a genuine Commonwealth. The model is catching. An Imperialistic Russia, that has found a new avatara in Stalin, has become a champion of federalism, as the best way of preserving the imperial integrity!
India should consider the present situation with calmness, detachment and wisdom, not hark back to the past, brooding over the mistakes and misdeeds of her erstwhile masters they are no longer masters; yes, forgiving and forgetting, one must face squarely the new situation and make the best use of it. India, that claims a spiritual heritage and a high and hoary civilisation, can afford to be idealistic even and envisage a deeper and higher law of Nature, of universal harmony and solidarity, of conscious co-operation. Apart from that, if as practical men, we look to our self-interest, then also it will be wise for us to take up the same line of procedure, viz., what idealism demands. A nation too, like the individual, can be swayed by pride, prejudice, passion, a false sense of prestige and a spirit of vengeance. However natural these reactions may seem to be, in view of the conditions of their incidence, they possess, more often than not, the property of the boomerang, they hit back the originating source itself. It has been said, for example, that the origin of the present war the rise of Hitleris due to the Versailles Treaty that ended the last war, which was, in its turn a war of revenge having its origin on the field of Sedan; this campaign of 1870 again was the natural and inevitable outcome of the Napoleonic conquest. Thus there has been a seesaw movement in national relations without a definite issue. And pessimists of today aver that we are not come to the end of the spiral.
But we do not subscribe to such prognostics. There is no inevitability of the kind. "Time must have a stop." The two lower limbs of the dialectic must be rounded in then by a higher reality. For two reasons. First of, all, Nature herself moves towards synthesis and harmonydiscord and difference are part only of the process working for that eventual consummation. Secondly, the human spirit is there, with the urge of its inevitable destiny, to create its power in the vision and consciousness of the hidden truth and reality which 'surface contingencies seem often to deny.
02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In order to give you a taste of what this poetry is and how it evolved I shall cite samples of the various waves at their crest as they rose from epoch to epoch till today.
The earliest Siddhacharya says:
02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
We have said individual or personal worth should be the chief concern of the social governance, to bring it to birth, to maintain and foster it is its principal function. This means naturally freedom, but not the freedom that is demanded by the individualist as against the socialist or the collectivist. For there freedom means freedom for competition and rivalry, freedom for the egos, for selfish interests to fight and battle and survive who can. That is the motto of the competitive society in which we have been living for some time past. That system has become intolerable and hence all the seismic troubles in society today. What is needed is real freedom. For it is easy to see that under the competitive system the apparent freedom is only apparent, a make-believe. It is not freedom, that is to say, free choice and initiation that can work here, it is the pressure from rivals, the impact of adverse circumstances that determine one's will and choice. In the second place, it is not the deeper urges or capacities that are touched and awakened in this way, it is the superficial impulses and preoccupations that find a vent. Man is here only a link in a chain of reactions over which he has hardly any real control: one's decision is limited by conditions beyond one's reach, one's hands are forced, as the common phrase goes.
The problem then is this: how to arrive at the inner freedom, how to contact the inner man, the true person and personality? For we are aiming at nothing less than the Soul, the Self, the Divine in man, God's purpose in the Individual, the Individual as God's instrument. That is the beau idal, so to say, in the human personality which all schemes of social reconstruction must have constantly in view.
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The economic status is not the only or even the chief or real status of man in the society. This should be an obvious truth. To reform or rebuild the society it is not enough to find a new economic basis, however more equitable and efficient. A man's value does not depend upon his wages nor even upon his wage earning capacity. A man's worth is not the function of his labour. To equate the two has been the capital error of "Das Kapital". That is not the Copernican revolution that is needed in the social body today.
Money was always a power and those who had money were always powerful in all ages and countries. Poverty annuls the entire host of good qualities you may have, says the Sanskrit proverb. Only this money power has been shifted from class to class or section to section in a society. In the modern age the demand and tendency is that those who are the first and immediate agents in the chain of the production of wealth should be given all the profit and all the advantage (barring of course the State itself which has the prior and major claim so long as it exists). The rest are considered as mere parasites. Those who do not thus directly produce or help in producing wealth are a burden upon the society and they have no justifiable place there: either they should change their vocation, declass themselves and become labourers or they must go to the wall, subsist somewhere somehow till they finally pass out of existence.
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.
What is the thing in human society which makes it valuable, worthy of humanity, gives it a place of honour and the right to live and continue to live? It is its culture and civilisation, as everyone knows. Greece or Rome, China or India did not attain, at least according to modern conceptions, a high stage in economic evolution: the production and distribution of wealth, the classification and organization of producers and consumers, their relation and functions were, in many respects, what is called primitive. An American of today would laugh at their uncouth simplicity. And yet America has to bow down to those creators of other values that are truly valuable. And the values are the creations of the great poets, artists, philosophers, law-givers; sages and seers. It is they who made the glory that was Greece or Rome or China or India or Egypt. Indeed they are the builders of Culture, culture which is the inner life of a civilisation. The decline of culture and civilisation means precisely the displacement of the "cultured" man by the economic man. In the present age when economic values have been grossly exaggerated holding the entire social fabric in its stifling grip, the culture spirit has been pushed into the background and made subservient to economic and other cruder forces. That was what Julien Benda, the famous French critic and moralist, once stigmatised as "La Trahison des Clercs"; only, the "clercs" did not voluntarily betray, but circumstanced as they were they could do no better. The process reached its climaxperhaps one should say the very nadirin the Nazi experiment and something of it still continues in the Russian dispensation. There the intellectuals or the intelligentsia are totally harnessed to the political machine, their capacities are prostituted in the service of a socio-economic plan. Poets and artists and thinkers are made to be protagonists and propagandists of the new order. It is a significant sign of the times how almost the whole body of scientists the entire Brain Trust of mankind today, one might sayhave been mobilised for the fabrication of the Atom Bomb. Otherwise they cannot subsist, they lose all economic status.
In the older order, however, a kindlier treatment was meted out to this class, this class of the creators of values. They had patrons who looked after their physical well-being. They had the necessary freedom and leisure to follow their own bent and urge of creativity. Kings and princes, the court and the nobility, in spite of all the evils ascribed to them, and often very justly, have nevertheless been the nursery of art and culture, of all the art and culture of the ancient times. One remembers Shakespeare reading or enacting his drama before the Great Queen, or the poignant scene of Leonardo dying in the arms of Francis the First. Those were the truly great classical ages, and art or man's creative genius hardly ever rose to that height ever since. The downward curve started with the advent and growth of the bourgeoisie when the artist or the creative genius lost their supporters and had to earn their own living by the sweat of their brow. Indeed the greatest tragedies of frustration because of want and privation, occur, not as much among the "lowest" classes who are usually considered as the poorest and the most miserable in society, but in that section from where come the intellectuals, "men of light and leading," to use the epithet they are honoured with. For very few of this group are free to follow their inner trend and urge, but have either to coerce and suppress them or stultify them in the service of lesser alien duties, which mean "forced labour." The punishment for refusing to be drawn away and to falsify oneself is not unoften the withdrawal of the bare necessities of life, in certain cases sheer destitution. A Keats wasting his energies in a work that has no relation to his inner life and light, or a Madhusudan dying in a hospital as a pauper, are examples significant of the nature of the social structure man lives in.
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Fundamentally all human society is built upon this pattern which is psychological and which seems to be Nature's own life-plan. There is always this fourfold stratification or classification of members in any collective human grouping: the Intellectual (taken in the broadest sense) or the Intelligentsia, the Military, the Trader and the Labourer. In the earlier civilisationswhen civilisation was being formedespecially in the East, it ,was the first class that took precedence over the rest and was especially honoured; for it is they who give the tone and temper and frame of life in the society. In later epochs, in the mediaeval age for example, the age of conquerors and conquistadors, and of Digvijaya, man as the warrior, the Kshattriya, the Samurai or the Chivalry was given the place of honour. Next came the age of traders and merchants, and the industrial age with the invention of machines. today the labourer is rising in his turn to take the prime place.
As we have said, a normally healthy society is a harmonious welding of these four elements. A society becomes diseased when only one member gets inflated and all-powerful at the expense of others or whenever there is an unholy alliance of some against the rest. Priest-craft, the Church militant, Fanaticism (religious or ideological), Inquisition are corruptions that show themselves when the first principle, the principle of Brahminhood, becomes exclusive and brings in arrogance and ignorance. Similarly colonisation and imperialism of the type only too familiar to us are aberrations of the spirit that the second principle embodies the spirit of the Kshattriya. Likewise financial cartels, the industrial magnates, the profiteer, the arriviste are diseased growths in the economic body of a modern society which has forgotten the true Vaishya spirit that seeks to produce wealth in order to share and distribute fairly and equitably. The remedy of these ills society has suffered from is not the introduction of a fourth evil, the tyranny of the Fourth Estate of the proletariate. The Fourth was reduced, it is true, to a state of slavery and serfdom, of untouchability, at its reductio ad absurdum. The cure, we say, is not in blind revolt and an inauguration of the same evil under a new name and form, which means its perpetuation, but in the creation of a new life and soul, that can happen only with the creation of a new head and front Zeus-like that would give birth to the goddess of light and knowledge, inspirer of a true Brahminhood.
02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
'Aurobindo, accept the salutation from Rabindranath. today I saw him in a deeper atmosphere of a reticent richness of wisdom and again sang to him in silence:
'Aurobindo, accept the salutation from Rabindranath.'2
02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
As a matter of fact, Communism is best taken as a symptom of the disease society suffers from and not as a remedy. The disease is a twofold bondage from which man has always been trying to free himself. It is fundamentally the same "bondage which the great French Revolution sought most vigorously and violently to shake offan economic and an ideological bondage, that is to say, translated in the terms of those days, the tyranny of the court and the nobility and the tyranny of the Church. The same twofold bondage appears, again today combated by Communism, viz., Capitalism and Bourgeoisie. Originally and essentially, however, Communism meant an economic system in which there is no personal property, all property being held in common. It is an ideal that requires a good deal of ingenuity to be worked out in all details, to say the least. Certain religious sects within restricted membership tried the experiment. Indeed some kind of religious mentality is required, a mentality freed from normal mundane reactions, as a preliminary condition in order that such an attempt might be successful. A perfect or ideal communism may be possible only when man's character and nature has undergone a thorough and radical change. Till then it will be a Utopia passing through various avatars.
Socialism
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Again, Nationalism is also not the summum bonum of collective living. The nation has emerged out of the family and the tribe as a greater unit of the human aggregate. But this does not mean that it is the last word on the subject, that larger units are not to be found or formed. In the present-day juncture it is nationalism that has become a stumbling-block to a fairer solution of human problems. For example, India, Egypt, Ireland, even Poland, whatever may be the justifying reasons, are almost exclusively, chauvinistically, nationalistic. They believe that the attainment of their free, unfettered, separate national existence first will automatically bring in its train all ideal results that have been postponed till now. They do not see, however, that in the actual circumstances an international solution has the greater chance of bringing about a happier solution for the nation too, and not the other way round. The more significant urge today is towards this greater aggregationPan-America, Pan-Russia, Pan-Arabia, a Western European Block and an Eastern European Block are movements that have been thrown up because of 'a greater necessity in human life and its evolution. Man's stupidity, his failure to grasp the situation, his incapacity to march with Nature, his tendency always to fall back, to return to the outdated past may delay or cause a turn or twist in this healthy movement, but it cannot be permanently thwarted or denied for long. Churchill's memorable call to France, on the eve of her debacle, to join and form with Britain a single national union, however sentimental or even ludicrous it may appear to some, is; as we see it, the cry of humanity itself to transcend the modern barriers of nationhood and rise to a higher status of solidarity and collective consciousness.
Internationalism
03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is the malady of our age? It is that man has lost touch with his soul. There were ages no doubt in the past, dark periods, when man's soul retired into the background, was obscured or veiled; but only today there seems to have occurred a definite cleavage, a clear sundering. Man no longer drags the leng thening chain that tied him, in spite of everything, to his divine essence; he has cut it clean and let himself adrift.
The Eternal Enemy appeared and spread out before our enchanted eyes the panorama of earth's riches and glories, not merely riches of comfort and pleasure and well-being, but glories of power and knowledge; we could not resist this time; we hurled ourselves headlong into the valley of temptation, delivering, as the price of the bargain, our soul. Indeed, we are masters of many fields, our knowledge and power extend over an immense variety of regions, uncharted till now. Even like Vishnu the Dwarf, our consciousness has covered with its three strides the entire creation, barring that domain alone where the soul resides.
Our mind, our life and our body have become today far more conscious and consciously powerfuleach has found itself and is big with its own proper value. But what was familiarly known as the mind of the mind, the life of the life, the body of the body has vanished and all it meant. The pith has been taken out, We are now playing with the empty stalk; the secret thread on which the pearls of life-movements were strung has been removed and they lie about scattered and disjointed. We have enriched our possessions, we have made ourselves more complex and multiple in our becoming: the telescope and the microscope in the physical world, and a subtler sense in the mind also, have extended the superficies of our consciousness. But with all that and in our haste to be busy about too many things, we have forgotten and left out of account the one thing needful.
We have sought to increase our consciousness, but away from the centre of consciousness; so what we have actually gained is not an increase, in the sense of a growth or elevation of consciousness, but an accumulation of consciousnesses, that is to say, many forms and external powers or applications of consciousness. A multiplicity of varied and independent movements of consciousness that jostle and hurt and limit one another, because they are not organized round a fundamental unity, forms the personality of the modern man, which is therefore tending to become on the whole more and more ill-balanced and neuras thenic and attitudinizing, in comparison with the simpler and less equivocal temperament that mankind had in the past. And a good part of the catholicity or liberalism or toleration that appears to be more in evidence in the present-day human consciousness is to be attributed not so much to the sense of unity or identity, that is the natural and inevitable outcome of a real growth in consciousness, but rather to the doubt and indecision and hesitation, to the agnosticism and dilettantism and cynicism of a pluralistic consciousness.
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The ancient Rishis were worshippers of the Sun and the Day; they were called Finders of the Day, Discoverers of the Solar World. They knew what they were about and they sought to make their meaning plain to others who cared to go to them. They were clear in their thought, direct in their perception; their feelings, however deep, were never obscure. We meet in their atmosphere and in their creative activity no circum-ambulating chiaroscuro, nothing of the turbid magic that draws us today towards the uncertain, the unexpected and the disconcerting. It is a world of certitude, of solid realityeven if it be on the highest spiritual levels of consciousness presenting a bold and precise and clear outline. When we hear them speak we feel they are uttering self-evident truths; there is no need to pause and question. At least so they were to their contemporaries; but the spokesman of our age must needs be a riddle even to ourselves.
To the moderns truth is merely relative; the absolute is an ever-receding reality and has only a theoretical existence. The true reality, whatever it is, we can never reach or possess; we may say that we are approaching it nearer and nearer, but shall never come up to itthere is no end to our pursuit. An eternally progressive rapprochement between our knowledge or realization and the object of it is our destiny and also perhaps our privilege. It is this movement without end or finality that is life and all its zest and beauty. The ancients, on the other hand, aimed and worked at siddhi, that is to say, definite and final achievement. This did not mean, however, that there was a dead stop and they stagnated after siddhi. It means that the consciousness having undergone a change in character, takes a different kind of movement altogether: it proceeds now from truth to truth, from light to light, from siddhi to siddhi. The modern consciousness moves, on the other hand, from uncertainty to uncertainty, at best, from the more obscure to the less obscure.
03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
In her last year's message1 the Mother gave a clear warning that we must have no more hesitation, that we must renounce one side, free ourselves from all its influence and embrace the other side without hesitation, without reservation. At the decisive moment in the life of the world and of mankind, one must definitely, irrevocably choose one's loyalty. It will not do to say, like the over-wise and the over-liberal, that both sides the Allies and the Axis Powersare equalequally right or equally wrong and that we can afford to be outside or above the prejudices or interests of either. There is no room today for a neutral. He who pretends to be a neutral is an enemy to the cause of truth. Whoever is Dot with us is against us.
We who have taken the side that is for Light and Evolution and the great Future, must be thoroughly alive to the heavy responsibility that lies on us. The choice of the path is not by itself sufficient. Next to that, we have to see, at every step, and make sure that we are really walking straight along the true path, that we do not fall and slip down, that we do not stray unawares into a wrong track or a blind alley.
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today at the beginning of the New Year we have to bear in mind what aim, what purpose inspired us to enter into this tremendous terrible work, what force, what strength has been leading us to victory. They who consider themselves as collaborators in the progressive evolution of Nature must constantly realise the truth that if victory has come within the range of possibility, it has done so in just proportion to their sincerity, by the magic grace of the Mahashakti, the grace which the aspiration of their inner consciousness has called down. And what is now but possible will grow into the actual if we keep moving along the path we have so far followed. Otherwise, if we falter, fail and break faith, if we relapse into the old accustomed track, if under pressure of past habits, under the temptation of immediate selfish gain, under the sway of narrow parochial egoism, we suppress or maim the wider consciousness of our inner being or deny it in one way or another, then surely we shall wheel back and fall into the clutches of those very hostile powers which it has been our determined effort to overthrow. Even if we gain an outward victory it will be a disastrous, moral and spiritual defeat. That will mean a tragic reversalto be compelled to begin again from the very beginning. Nature will not be baulked of her aim. Another travail she will have to undergo and that will be far more agonising and terrible.
But we do not expect such a catastrophe. We have hope and confidence that the secret urge of Nature, the force of the Mahashakti will save man, individually and collectively, from ignorance and foolishness, vouchsafe to him genuine good sense and the true inspiration.
03.02 - Aspects of Modernism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The contemporary urge is not towards rationalisation, but rather towards irrationalisation. Orthodox science itself is taking greater and greater cognisance today of the irrational movements of nature, even of physical nature. Intuition and instinct are now welcomed as surer and truer instruments of knowledge and action than reason.
Another special feature of the modern consciousness is its "multiple sightedness". The world, as it is presented to us, is no more than an assemblage of view-points; and each point of observation forms its own world-system. There is no one single ultimate truth; if there is any, there is no possibility of its being known or perceived by the mind or the senses. Things exist in relation to one another and for us they have no intrinsic existence apart from the relations. The instrument itself that perceives is the resultant of a system of relations. A truth is only a view-point; and as the view-point shifts, the truth also varies accordingly. The cult of Relativity is a significant expression of the modern consciousness.
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It is this pluralisation which has resulted in a necessary polarisation in the human consciousness. We have gained a power which was not only rare but perhaps totally absent in the old world, at least in the general mind; we have reached in a novel way that very wideness or wholeness which was at the outset negatived by the urge towards separativeness and parcellation. Thus the modern mind can take in more view-points than oneeven contrary onesat the same time. The individual has acquired the capacityto put it in popular languageto enter into another's skin, not to be confined to its own outlook, limited within its linear groove, but to be able, with ease and grace to look through the eyes of others, even though they be on the other side of the arena. A wide and supple, large and subtle perception that goes round the entire contour of the observed object, not a perspective but a global view, is a characteristic capacity of the modern mind. We can see the same thing from all angles and distances; we can turn our gaze upon ourselves; we can see ourselves not only with our own way of looking but also as others see us, with equal detachment and impartiality. At least this is the character of the cultured, the representative man of today. Modern art too has sought in some of its significant expressions to demonstrate this protean nature of truth and reality, to bring out the simultaneity of its multiple modes, to give a living sense of its tangled dynamism.
We spoke of the extreme atomism of modern Science that has thrown into the background the solid unity of creation and is laying emphasis for the moment more upon the division and scattering of forces than upon the cohesiveness and identity of the substratum; still that unity has not been abrogated but has been maintained on the whole, even if as an underlying note. Not only so, the reign of multiplicity, by a curious detour, is working towards a discovery of enhanced unity. The plurality of the modern consciousness is moving towards a richer and intenser unity; it is not a static, but a dynamic unitya unity that does not suppress or merely transcend the diversity and disparity of its components but holds them together as an immanent force, and brings forth out of each its fullness of individuality. In the same way the present-day movement towards internationalism or supra-nationalism has produced a rebound towards regionalism or infra-nationalism. And the voice of anarchism tends to be as insistent as that of collectivism.
The consciousness of yesterday was a unilateral movement. It rose up high and descended deep into the truth of things, but mostly along a single line. In the horizontal direction also, when it travelled, it effected a linear movement. The consciousness of today is complex and composite; it has lost much of the vertical movement; it does not very easily soar or dive, precisely because it has spread itself out in a multitude of horizontal movements. Our modern consciousness is outward gazing and extensive; it has not the in-gathering and intensive character of the old-world consciousness; but what it has lost in depth and height, it has sought to make up in width.
Simplicity and intensity, sublimity and profundity were the most predominant qualities of man's achievement in the past; what characterises human endeavour in the present is its wideness, richness, complexity. It can also be noted that the corruptions of these qualities likewise mark out their respective ages. Fanaticism, for example, the corruption of a good and noble thing, fidelity, means a unilateral mind carried to its extreme; it is a characteristic product of the middle ages in the West as in the East. The modern world in its stead has given us dilettantism and cynicism, corruption of largeness and catholicity.
03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Corruption appears today with a twofold face, Janus like: violence and falsehood. In private life, in the political field, in the business world, in social dealings, it is now an established practice, it has gained almost the force of a law of nature that success can be achieved only with these two comrades on your either side. A gentle, honest, peace-loving man is inevitably pushed back, he has to go to the wall; a straightforward truthful candid soul will get no hearing and make no living. From high diplomacy on the international level to village pettifoggery, from the blast of the atom bomb to the thrust of the dagger, we have all the degrees of the two cardinal virtues that make up the warp and woof of modern life.
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.
In other words, a diminution of public morality and collective honesty has set in, an ebbing of the individual consciousness too that made for rectitude and justice and equity and fair dealing. Men who are limbs of that frame, who by their position ensure the strength of that frame the bolts and nuts, screws and hingehave, on a large scale, allowed themselves to be uncertain and loose in their moral make-up. Along with the outer check, the inner check too has given way: hence the colossal disintegration, the general debacle in the life of the body politic and the body social.
03.03 - Modernism - An Oriental Interpretation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Modernism means the release of life from this subjugation; it means the expression of life's own truths in its own way, life's self-determination: that is the great endeavour and achievement of today. It was a rationalised, emotionalised, idealised life that man sought to live and create yesterday; his art too consisted in showing life through that mask and veil, because it considered that that was the way to bring out the beautiful in life.
The history of the emancipation of the different psychological domains in man is an interesting and instructive study. For the heart and the mind too were not always free and autonomous. An old-world consciousness was ruled or inspired by another faculty the religious sense. It is a sense, a faculty that has its seat neither in the mind nor even in the heart proper. Some would say it is in an inmost or topmost region, the Self, while others would relegate it to something quite the opposite, the lowest and most external strand in the human consciousness, viz., that of unconsciousness or infra-consciousness, ignorance, fear, superstition.
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That mould was broken, and something of the mystery of Life's own rhythm first revealed by the Impressionists. But the Impressionists were too vague and had too much of a generalised sense to enter into the core of the matter. They touched life, caressed its contour and periphery and larger lines, but did not penetrate it, grasp and grip it, bring out the kernel, as it were, break it and express if in its atomic structure and movement. This is what is being done today.
Life undefiled, without any admixture or influence whatsoever from other elements and domains that is the one thing that we envisage and create. Life as it is in its own substance and truth, as it lives and moves in its own rhythm, life in its stark naturalness, albeit raw and crude, the living ore found in the earth's vein, unpolished but utterly au thentic: this is the supreme secret of which we of the modern age are worshippers.
Thus life has come to mean today the life exclusively of the senses, the life that is instinctive, reflexive, automatical in its elan, which is beyond the control of the conscious will and intelligence, the life that is interwoven and unified with body and matter. For it was this life which could never come to its ownnot even in man's primitive stage which was more or less a rigid system of taboos, religious and social, in spite of contrary appearances; it was this life which could not express freely and fully its own truth and reality in its own way, under the domination of what are known as the higher movements of the human consciousness. Life in another sense, as part of this higher and aristocratic movement, had had some autonomy and a field and scope of its own even under the old regime. The life-force that inspires noble ambitions, high enterprises, large creations, vast enjoyments, and proud renunciations, and violent and sweeping passions, has always been to us a familiar element.
today, however, in pursuit of the mystery of life we have entered into darker and more obscure regionsof cells and genes, of colloid actions and neuron reactions: the elementary instincts, the primary reflexes, the tangle of short and brief vibrations, and half-articulate pulsations of the most physical and material consciousness are the stuff of the life we seek to live and to capture and mirror. The creative and active force in life as well as in art is now invested in the nervous dynamism and sensational perception. The old morals and sthetics and the sentiments and notions around them are considered today merely conventional and bourgeois; they have given place to a freer life-movement, the expression and embodiment of an unrestrained and au thentic life, life in its natural, original; unspoilt (and crude and coarse) verity. We are probing into the mystery of the crust.
It appears then that we have come down perilously near the level of the sheer animal; by a curious loop in the cycle of evolution, the most civilised and enlightened type of mankind seems to be retroverting to the status of his original ancestor.
03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The perfection of the anatomical and morphological structure in man consists precisely in its wonderful elasticity the 'infinite faculty' or multiple functioning referred to by Shakespeare. This is the very characteristic character of man both with regard to his physical and psychological make-up. The other species are, everyone of them, more or less, a specialised formation; we have there a closed system, a fixed and definite physical mould and pattern of life. A cat or a crow of a million years ago, like 'the immemorial elm' was not very different from its descendant of today; not so with man. I mean, the human frame, in its general build, might have remained the: same from the beginning of time, but the uses to which it has been put, the works that have been demanded of it are multifarious, indeed of infinite variety. Although it is sometimes stated that the human body too has undergone a change (and is still undergoing) from what was once heavy and muscular, tall and stalwart, with a thicker skeletal system, towards something lighter and more delicate. Also an animal, like the plant, because of its rigidity of pattern, remains unchanged, keeping to its own geographical habitat. Change of climate meant for the animal a considerable change, a sea-change, a change of species, practically. But man can easilymuch more easily than an animal or a plantacclimatise himself to all sorts of variable climates. There seems to be a greater resilience in his physical system, even as a physical object. Perhaps it contains a greater variety of component elements and centres of energy which support its versatile action. The human frame, one may say, is like the solar spectrum that contains all the colour vibrations and all the lines characteristic of the different elements. The solar sphere is the high symbol for man.
The story runs (Aitareya Upanishad) that once the gods wished to come down and inhabit an earthly frame. Several animal forms (the cow, the horse) were presented to them one after another, but they were not satisfied, none was considered adequate for their habitation. At last the human frame (with its conscious personality) was offered to them and immediately they declared that that was indeed the perfect form they neededsuktam bateti and they entered into it.
03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But is it after all an incontrovertible fact that Europe is Europe and Asia Asia? It is now too late in the day to maintain that Asia was always dreamy and metaphysical and that she always lacked the hold upon concrete reality. On the contrary, every new additional information regarding her past is continually bringing to light the fact that Asia was no less efficient than Europe in matters worldly and material; she had as great, if not greater control over the brute reality than the latter can claim even today. Only her conquest of the spiritual realms was also as efficient and sovereign.
Nor is it a fact that Europe is and has been merely profane and materialistic in her outlook and attainment. The godless and mechanistic civilisation which is rampant today in Europe is a distemper of comparatively recent growth. Its farthest limit does not go beyond the sixteenth or the fifteenth century when the first seeds were sown by the Humanists of the Renaissance. It sprouted with the rationalists of the eighteenth century and the French Revolution cleared the ground for its free and untrammelled growth. But only in the nineteenth and the twentieth centuries has it reached such vast and disconcerting proportions as to swallow all Europe's other motives and velleities and to appear as the only form of her life-expression. But in the earlier centuries, those that preceded the New Enlightenment, Europe had a different conception of culture and civilisation, she possessed almost another soul. The long period that is known as the mediaeval age was not after all so dark and unregenerate as it has been the familiar custom to represent it. Christian Europe the Europe of cathedrals and monasteries, of saints and sages, of St. Francis and St. Teresa, of Boehme and Bernard, of Thomas Aquinas and Augustine, had an enlightenment all her own, which was real and living and dynamic, possessing a far-extending and deeply penetrating influence; in as much as it was this that called into being and fashioned the more abiding forces, which underlie Europe's cultural life and social institutions, although latterly "fallen on evil days and on evil tongues".
Even the still more ancient Grco-Latin Europe which was not, to a general and apparent view, quite spiritual or other-worldly, was yet not so exclusively materialistic and profane as modern Europe. Classical culture was rationalistic, without doubt; but that rationalism was the function of a sublimated intelligence and a refined sensibility and served as a vehicle for a Higher Perceptiona ratiocinative and ultra-logical mind, like that of Socrates, could yet be so passive and upgazing as to receive and obey the commandments of a Dmon; whereas the rationalism, which is in vogue today and to which orthodox Scientism has affixed its royal sign manual, is the product of mere brain-power, vigorous but crude, of an intellect shut up in its self-complacent cunningness, obfuscated by its infinite but shallow inquisitiveness.
And the secret soul of this Classical culture was not inherited by those who professed to be its champions and adorers the torch-bearers of the New Enlightenment; no, its direct descendants were to be found among the builders of the Christian civilization. Plato and Pythagoras and Heraclitus and the initiates to the Orphic and the Eleusinian mysteries continued to live in and through Plotinus and Anselm and Paracelsus and the long line of Christian savants and sages. The Middle Age had its own spiritual discoveries and achievements founded on the Cult of the Christ; to these it added what it could draw and assimilate from the mystic and spiritual traditions of the Grco-Latin world. The esoteric discipline of the Jewish Kabala also was not without influence in shaping the more secret undercurrents of Europe's creative and formative genius. The composite culture which they grew and developed had undisputed empire over Europe for some ten or twelve centuries; and it was nothing, if not at heart a spiritual and religious and other-worldly culture.
03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We had in India a fairer word than "duty", a deeper and more luminous mantra: it is dharma. The expression has certainly "'fallen on evil days and on evil tongues"; it smells today of medievalism and obscurantism and whatever is not "forward" and "radical". Still we hark back to it: it is high time that we should resuscitate the old word mantrain spite of its musty covering, it carries the purest nugget of gold.
Indeed, Right, Duty and Dharma are three terms that represent the three stages of an ascending consciousness in its play of forces. At the base and beginning the original and primary state of consciousness is dominated by the mode of inertia (tamas); in that state things are an inchoate mass and are simply jumbled together; they are moved and acted upon helplessly by forces that are outside them. A rise in the scale of growth and evolution occurs when things begin to be organised, that is to say, differentiated and coordinated. And this means at the outset the self-assertion of each and every unit, the claim and the right of the individual to be itself first and foremost. It is a necessary development, for it signifies the growth of self-conscious units out of a general unconsciousness. It is the appearance of rajas, the mode of life and activity. Right belongs to this field and level: it is the lever that serves to bring out the individual nuclei from a general formlessness, it is the force that crystallises and organises the separative centres for separate fulfilment in life. And naturally it is the field also of competition and conflict. This is a stage and has to be transcended, from the domain of differentiation and contrariety one has to rise to the domain of co-ordination and co-operation. Here comes in the concept of duty which seeks to remedy the ills of the modus of rights in two ways, first, by replacing the movement of taking by that of giving, orienting the consciousness from the sense of self-sufficiency and self-importance towards that of submission and humbleness; secondly, by the recognition of the just rights of others also against one's own. Duty represents the mode of sattwa in action.
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We have to recognise that man, in his individual as well as in his collective being, is a complex entity, not something simple and one -dimensional. The healthy growth of himself and his society means a simultaneous development on many lines, all moving together in concord and harmony. And this movement of all-harmony can be found only when the movements are initiated from the very source of harmony which is the soul Certain soul-principles that seek expression in life today thatare necessary to the age or to the coming age, have to be recognised and each given a field and a scope. That should be the basis of social groupings. And a composite variety of grouping with strands and strata, each expressing a particular mode of being of the one group-soulwhich in its turn is an aspect of the Vishva Purusha in his playis the ideal pattern of social organisation. What exactly the lines of grouping would be need not and perhaps cannot be settled now; a certain preliminary growth and change of consciousness in man is necessary before anything definite and precise can be foreseen as to the form and schema that consciousness will manifest and layout.
Still some kind of hierarchy seems tobe the natural and inevitable form of collective life. A dead level, however high that may possibly be, appears to be rather a condition of malaise and not that of a stable equilibrium. The individual man cannot with impunity be brains alonehe becomes then what is called "a barren intellectualist", "an ineffectual angel" ; nor can he rest satisfied with being a mere hewer of wood and drawer of waterhe is no more than a bushman then. Like-wise a society cannot be made of philosophers alone, nor can it be a monolithic construction of the proletariat and nothing but the proletariat-if the proletariat choose to remain literally proletarian. As the body individual is composed of limbs that rise one upon another from the inferior to the superior, even so a healthy body social also should consist of similar hierarchical ranges. Only this distinction should not mean and it does not necessarily meana difference in moral values, as it was pointed out long ago by Aesop in his famous fable. The distinction is functional and spiritual. In the spirit, all differences and distinctions are based upon and are instinct with an inviolable and inalienable unity, even identity. Differences here do not mean invidious distinction, they are not the sources of inequality, conflict, strife, but make for a richer harmony, a greater organisation.
03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Was not Europe also in her theocratic and mediaeval ages as largely spiritual and as fundamentally religious as India? Churches and cathedrals and monasteries grew like mushrooms in every nook and corner, in all the countries of Europe; it was the clergy who, with their almost unbounded influence and power, moulded and guided the life and aspiration of the people; devotion to God and love of prayer and pilgrimage were as much in the nature of the average European of those times as they are in any Indian of today; every family considered it a duty and an honour to rear up one child at least to be consecrated to the service of God and the Church. The internal as well as the external life of the men of mediaeval Europe was steeped through and through in a religious atmosphere.
The whole world, in fact, was more or less religious in the early stages of its evolution; for it is characteristic of the primitive nature of man to be god-fearing and addicted to religious rite and ceremony. And Europe too, when she entered on a new cycle of life and began to reconstruct herself after the ruin of the Grco-Latin culture, started with the religion of the Christ and experimented with it during a long period of time. But that is what wasTroja fuit. Europe has outgrown her nonage and for a century and a half, since the mighty upheaval of the French Revolution, she has been rapidly shaking off the last vestiges of her mediaevalism. today she stands clean shorn of all superstition, which she only euphemistically calls religion or spirituality. Not Theology but Science, not Revelation but Reason, not Magic but Logic, not Fiction but Fact, governs her thoughts and guides her activities. Only India, in part under the stress of her own conservative nature, in part under compelling circumstances, still clings to her things of the past, darknesses that have been discarded by the modern illumination. Indian spirituality is nothing but consolidated mediaevalism; it has its companion shibboleth in the cry, "Back to the village" or "Back to the bullock-cart"! One of the main reasons, if not the one reason why India has today no place in the comity of nations, why she is not in the vanguard of civilisation, is precisely this obstinate atavism, this persistent survival of a spirit subversive of all that is modern and progressive.
It is not my purpose here to take up the cause of spirituality and defend it against materialism. Taking it for granted that real spirituality embodies a truth and power by far higher and mightier than anything materialism can offer, and that man's supreme ideal lies there, let us throw a comparing glance on the two types of spirituality,the one that India knows and the other that Europe knew in the Middle Ages.
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But when we say that India is spiritual, we do not mean that all or most Indians, or even a very large minority among them, are adepts in spirituality, or that the attachment to life, the passion for earthly possessions, the sway of the six ripus are in any way less prevalent in the Indian character. On the contrary, it may well seem to the casual onlooker whose eyes are occupied with the surface actualities of the situation, that the Indian nature, as it is today, shut out from this world's larger spaces, cut off from its deeper channels and movements of greater magnitude, has been given over more and more to petty worldlinesses that hardly fill the same space even in the life of peoples who are notorious for their worldly and unspiritual temperament.
It is not so much a question of concrete realisation, of attainment and achievement arrived at by the Indian people in their work-a-day life, but primarily and above all a question of ultimate valuation, of what they hold as the supreme ideal, of what they cherish in their heart of hearts, and of the extent to which that standard has obtained general currency among them. It is not a fact with which we are concerned, but the force behind the fact, and the special nature and purpose of that force. It is the power that we discover in the general atmosphere, or that emerges in the stress and rhythm of the cultural life of the people, in the level of its inner consciousness, in the expression of its highest and most wide-spread aspirations, in the particular stamp of its soul.
03.05 - The World is One, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The distinctions and differences that held good in other times and climes can have no sense or value in the world of today. Race or religion can divide man no longer; even nationhood has lost much of its original force and meaning. It is strangeperhaps it is inevitable in the secret process of Nature's working that when everything in conditions and circumstances obviously demands and points to an obliteration of all frontiers of division and separationeconomically and politically tooand all drives towards a closer co-operation and intermingling, it is precisely then that the contrary spirit and impulse raises its head and seems even to gather added strength and violence. The fact may have two explanations. First of all, it may mean a defence gesture in Nature, that is to say, certain forces or formations have a permanent place in Nature's economy and when they apprehend that they are being ousted and neglected, when there is a one-pointed drive for their exclusion, naturally they surge up and demand recognition with a vengeance: for things forgotten or left aside that form indissolubly part of Nature's fabric and pattern, one has to retrace one's steps in order to pick them up again. But also the phenomenon may mean a simple case of atavism: for we must know that there are certain old-world aboriginal habits and movements that have to go and have no place in the higher scheme of Nature and these too come up off and on, especially when the demand is there for their final liquidation. They have to be recognised as such and treated as such. Radical and religious (including ideological) egoisms seem to us to belong to this category.
In the higher scheme of Nature, the next evolutionary status that is being forged,itis unity, harmony that is insisted upon, for that is the very basis of the new creation: whatever militates against that, whatever creates division and disruption must be banned and ruthlessly eschewed. In the reality of things, in the actual life that man lives, it will be found that on the whole, things that separate are less numerous and insistent than those which unite, man and man and nation and nation, if each one simply lives and lets live: on the contrary, it is the points of concordance and mutuality that abound. A certain knot or twist in the mind makes all the difference: it brings in the ignorance, selfishness, blind passiona possession by the dark forces of atavism that makes the mischief.
We ask for freedom, liberty of the individual, self-determinationwell and good. But that does not mean the licence to do as one pleases, impelled by one's irrational idiosyncrasies. The individual must be truly individual, not a fractional being, the self must be the real self, not a shadow or surface formulation in order to have the full right to unfettered movement. Liberty, yes; but that means liberty for all which means again the other two terms of the great trinity, equality and fraternity. Individuality, yes; that means every individuality, in other words, solidarity. The two sides of the equation must be given equal value and equal emphasis. If the stress upon one leads to Nazism, Fascism or Stalinism, steam-rollered uniformity or streamlined regimentation, the death of the individual, the other emphasis leads to disintegration and disruption, to the same end in a different way. But in the world of today, after the victory in the last war over the Nazi conception of humanity, it seems as though the spirit of disruption has gone abroad, human consciousness has been atom-bombed into flying fragments; so we have the spectacle of all manner of parochialism pullulating on the earth, regional and ideologicalimperial blocs, nations, groups, parties have chequered ad infinitum, have balkanised human commonalty.
We badly needed a United Nations Organisation, but we are facing the utmost possible disunity. The lesson is that politics alone will not save us, nor even economics. The word has gone forth: what is required is a change of heart. The leaders of humanity must have a new heart grafted in place of the old. That is the surgical operation imperative at the moment. That heart will declare in its beats that the cosmos is not atomic but one and indivisible,ekam sat, neha nnsti kicana.
03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
So we have to see the type of cells that grow and become consciously active in the body politic. It is sattwalight that brings in knowledge and harmony. And the movement for reformation and growth among the mass has to be inspired by that quality or mode of consciousness. A sound and healthy structure can be raised effectively upon that basis alone. The man in the mass, as I have said and as is well known, is a good-natured malleable material, but it is ignorant and inert: it can easily be worked upon by any kind of strong force, worked up to any kind of mischief. Shakespeare has made us very graphically familiar with the reaction of a mob and that remains true even today. Even if right direction is there at the top, at the higher governmental level, reflecting the mind of the true intelligentsia, a well-meaning plan is doomed to failure if it does not touch and move the middle strata that are the real executive agents.
The government in modern times represents indeed the executive power of the nation, itself is composed of the three social elements we speak of. First of all, the high or top-ranking officials, as they are called, who can think out and initiate a policy; next, the intermediate services who form the dynamic limb of the organism; lastly, there is the rung of the subordinate services. Here too the difficulty is with the intermediate grade. It is there that the "disaffected" are born and breddisaffected not because of grievances or injustices done, but because of the urge of ideals and purposes, ideas and designs. The subordinate manpostman, railwayman, clerk, school master, daily labourerhas no ambitions, is not tortured by nostalgic notions: left to themselves, these people accommodate themselves to circumstances and take things as they come without worrying too much. But the point is that they are never left to themselves. It is told to themnot without reason, though that they do not live, they vegetate: they are dead, otherwise they would be living and kicking. The rousing of the masses has always been the sacred mission of all reformers and saviours of humanity. For they form the bulk of humanity and its future is bound up with their destiny.
The whole difficulty centres upon the question: who rouses whom, and what is the principle that is meant to rouse. There is a slogan that incited the Red Terror of the French Revolution; there is the other one which inspired the Nazis; there is still another one rampant that had the seal and sanction of Stalin and his politburo. These have spread their dark wings and covered the saviour light. On the other hand, the voice of the Vedic Rishi that hymned the community of faith and speech and act, the kindly light that Buddha carried to suffering humanity, the love and sacrifice of Christ showing and embleming the way of redemption, the saints and sages in our own epoch who have visioned the ideal of human unity in a divine humanity, even secular leaders who labour for "one world", "a brave new world"all point to the other line of growth and development that man can follow and must and shall follow. The choice has to be made and the right direction given. In India today, there are these two voices put against each other and clear in their call: one asks for unity and harmony, wideness and truth, the other its contrary working for separativeness, disintegration, narrowness, and make-believe and falsehood. One must have the courage and the sagacity to fix one's loyalty and adhesion.
A true covenant there can be only between parties that work for the light, are inspired by the same divine purpose. Otherwise if there is a fundamental difference in the motive, in the soul-impulse, then it is no longer a pact between comrades, but a patchwork of irreconcilable elements. I have spoken of the threefold sanction of the covenant. The sanction from the top initiates, plans and supports, the sanction from the bottom establishes and furnishes the field, but it is the sanction from the mid-region that inspires, executes, makes a living reality of what is no more than an idea, a possibility. On one side are the Elders, the seasoned statesmen, the wise ones; on the other, the general body of mankind waiting to be moved and guided; in between is the army of young enthusiasts, enlightened or illumined (not necessarily young in age) who form the pra, the vital sheath of the body politic. Allby far the largest part of itdepends upon the dreams that the Prana has been initiated and trained to dream.
03.07 - Some Thoughts on the Unthinkable, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The thing may not happen today or within a short period, according to the human standard. Man's smallness, in its impatience, once could not contemplate a span of more than a few thousand years. But we have been forced to learn to calculate earth's life and evolution in astronomical figures, and the human stage is being found to have extended farther and farther into a dim and immemorial past. Millenniums are nothing in the march of the cosmic play. Things are done here in the measures of eternity; it is only the narrowness of the human consciousness that wants to cut up what is eternal and infinite into convenient bits and parcels.
The Day will come towards which the whole creation has been moving since the beginning of time, it will come inevitably in due courseit may be today or tomorrow, it may be a decade hence, or it may even be a century or a millennium hence; it will come all the same.
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03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Buddhist logic considers negation as a simple contrary to affirmation; it is not an entity, it is the lack of entity. Zero or cypher means simple absence. Hindu logic makes of negation a positive statement but on the minus side, even as Hindu mathematics did not consider a zero as valueless but gave a special value, a value of position to it. Do we not hear of negative positives (positron) in modern science today?
The Buddhists deny likewise the real existence of general ideas: according to them only individuals are real existences, general ideas are mere abstractions. The Hindus, on the other hand, like Plato who must have been influenced by them, affirm the reality of general ideas-although real need not always mean material.
03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
These are the two primarytruthsrya saryawhichBuddha's illumination meant and for which he has become one of the great divine leaders of humanity. First, he has discovered man's rationality, and second, he has discovered man's humanity. Since his advent two thousand and five hundred years ago till the present day, in this what may pertinently be called the Buddhist age of humanity, the entire growth, development and preoccupation of mankind was centred upon the twofold truth. Science and religion today are the highest expressions of that achievement.
They speak of the coming of a new Buddha (Maitreya) with the close of the cycle now, ushering another cycle of new growth and achievement. It is said also that humanity has reached its apex, a great change-over is inevitable: seers and savants have declared that man will have to surpass himself and become superman in order to fulfil what was expected of him since his advent upon earth. If we say that the preparation for such a consummation was taken up at the last stage by the Buddha and Buddhism, and the Buddhistic inspiration, we will not be wrong. It was a cycle of ascending tapasya for the human vehicle: it was a seeking for the pure spirit which meant a clearance of the many ignorances that shrouded it. It was also an urge of the spirit to encompass in its fold a larger and larger circle of humanity: it meant that the spiritual consciousness is no more an aristocratic or hermetic virtue, but a need in which the people, the large mass, have also their share, maybe in varying degrees.
03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A modern artist when he creates, as he cannot but create himself, will have to embrace and express something of this peculiar cosmopolitanism or universalism of today. When Ezra bursts into a Greek hypostrophe or Eliot chants out a Vedic mantra in the very middle of King's English, we have before us the natural and inevitable expression of a fact in our consciousness. Even so, if we are allowed the liberty of comparing the flippant with the serious, even so, a fact of Anglo-vernacular consciousness was given graphic expression in the well-known lines of the famous Bengali poet and dramatist, D. L. Roy, ending in
mara (we) ...
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Indeed it has been pointed out that the second great characteristic of modern art is the curious and wondrous amalgam in it of the highly serious and the keenly comic. It is not, however, the Shakespearean manner; for in that old-world poet, the two are merely juxtaposed, but they remain separate; very often they form an ill-assorted couple. At best, it is a mechanical mixture the sthetic taste of each remains distinct, although they are dosed together. In a modern poet, in Pound, or to a greater degree, in Eliot, the tragic and the comic, the serious and the flippant, the climax and the bathos are blended together, chemically fused, as part and parcel of a single whole. Take, for example, the lines from Ezra Pound quoted above, the obvious pun (Greek tin' or tina, meaning "some one" and English "tin"), the cheap claptrap, it may be explained, is intentional: the trick is meant to bring out a sense of lightness and even levity in the very heart of seriousness and solemnity. The days of Arnold's high seriousness, of grand style pure and severe, are gone. today the high lights are no longer set on a high pedestal away and aloof, they are brought down and immixed with the low lights and often the two are indistinguishable from each other. The grand style rides always on the crest of the waves, the ballad style glides in the trough; but the modern style has one foot on either and attempts to make that gait the natural and normal manner of the consciousness and poetic movement. Here, for example, is something in that manner as Eliot may be supposed to illustrate:
At the violet hour, the evening hour that strives
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In general, however, and as we come down to more and more recent times we find we have missed the track. As in the material field today, we seek to create and achieve by science and organisation, by a Teutonic regimentation, as in the moral life we try to save our souls by attending to rules and regulations, codes and codicils of conduct, even so a like habit and practice we have brought over into our sthetic world. But we must remember that Napoleon became the invincible military genius he was, not because he followed the art of war in accordance with laws and canons set down by military experts; neither did Buddha become the Enlightened because of his scrupulous adherence to the edicts which Asoka engraved centuries later on rocks and pillars, nor was Jesus the Christ because of his being an exemplar of the Sermon on the Mount.
The truth of the matter is that the spirit bloweth where it listeth. It is the soul's realisation and dynamic perception that expresses itself inevitably in a living and au thentic manner in all that the soul creates. Let the modernist possess a soul, let it find out its own inmost being and he will have all the newness and novelty that he needs and seeks. If the soul-consciousness is burdened with a special and unique vision, it will find its play in the most categorically imperative manner.
03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
English and French are the two languages that hold and express today the culture of humanity at its best and at its largest. They are the two international languages recognised as such and indispensable for all international dealings: and although to be internationally minded one would do better to possess both, still as it stands at present, they appeal to two different groups, each in its own way and each has its hemisphere where it is prevalent, almost as a second mother tongue. Geographically, America and the British Commonwealth (including India) belong to the English sphere, while the European continent, South America and a good half of Canada are more at home in French. In Asia, the eastern part took more to English, while the western part (Turkey, Syria, even Persia and Afghanistan) seem to lean more towards French.
Almost till the end of the last century French was the language of culture all over Europe. It was taught there as part of liberal education in all the countries and a sojourn in France was considered necessary to complete the course. Those who were interested in human culture and wished to specialise inbelles lettres had to cultivate more or less an intimate acquaintance with the Gallic Minerva. English has since risen to eminence, due to the far-flung political and commercial net that the nation has spread; it has become almost an indispensable instrument for communication between races that are non-English and far from England. Once upon a time it was said of a European that he had two countries, his own and France; today it can be said with equal or even more truth that a citizen of the modern world has two mother tongues, his own and English.
Even then, even though French has been ousted from the market-place, it holds still a place of honour in the cultural world, among the lite and the intelligentsia. I have said French rules the continent of Europe. Indeed even now an intellectual on the ,continent feels more at ease in French and would prefer to have the French version of a theme or work rather than the English. Indeed we may say in fact that the two languages appeal to two types of mentality, each expressing a characteristically different version of the same original truth or fact or statement. If you wish to have your ideas on a subject clear, rational and unambiguous, you must go to French. French is the language par excellence of law and logic. Mental presentation, as neat and transparent as possibly can be is the special aid French language brings to you. But precisely because it is intellectually so clear, and neat, it has often to avoid or leave out certain shades and nuances or even themes which do not go easily into its logical frame. English is marvellous in this respect, that being an illogical language it is more supple and pliant and rich and through its structural ambiguities can catch and reflect or indicate ideas and realities, rhythms and tones that are supra-rational. French, as it has been pointed out by French writers themselves, is less rich in synonyms than English. There each word has a very definite and limited (or limiting) connotation, and words cannot be readily interchanged. English, on the other hand, has a richer, almost a luxuriant vocabulary, not only in respect of the number of words, but also in the matter of variation in the meaning a given word conveys. Of course, double entendre or suggestiveness is a quality or capacity that all languages that claim a status must possess; it is necessary to express something of the human consciousness. Still, in French that quality has a limited, if judicious and artistic application; in English it is a wild growth.
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There are certain externalsocial and politicalcircumstances in existence today and will be more and more in evidence perhaps with the lapse of time which tend to corroborate and streng then that possibility. A language learnt for commercial or diplomatic transaction cannot remain limited to that function. Those who intend merely to learn may end very probably by cultivating it. And then it has been suggested that in the march of evolution towards world unity, there is likely to be an intermediate stage or rung where nations with special affinities or common interests will group together forming larger collectivities: there will be free associations of free nations, the Commonwealth as it has been termed. If India is to link herself specially to the English-speaking group, the English language will not cease to be an acquaintance but continue to be or develop into a very good friend.
It may be argued that a foreign language, in order that it may be the medium of literary expression even for the few, must have some living contact with the many, the people themselves. Some kind of atmosphere is needed where the few can brea the and live the language they adopt. Even for an individual when he takes to a foreign tongue, it is necessary in order to be perfectly at home and master in that language that he should live sometime (seven years is the minimum given by a French critic) in the country of the language adopted. In India, now that the British are gone, how can that atmosphere or influence be maintained? English letters may yet flourish here for a few years, because of the atmosphere created in the past but they are sure to dwindle and fade away like flowers on a plant without any roots in a sustaining soil. Indeed English was never a flowering from the mother soil, it was something imposed from above, at best grafted from outside. Circumstances have changed and we cannot hope to eternalise it.
03.12 - Communism: What does it Mean?, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Apart from this restrictive denotation, communism, in practice, has been given a restrictive connotation too which is more ominous and unhelpful. The communistic movement has become dynamic in so far as it is a movement for redressing grievances (although the methods employed at times it is alleged, are not as they should be, worthy of the civilised human being) in other words, it has been more or less negative in its work and outlook. The whole stress has been laid upon two items: (1) less hours of work, and (2) more wages I do not mention better housing, medical aid, pension etc., which are auxiliary items. When workers were considered as no more than slaves under the yoke of the blind and brutal exploiter, these demands had a meaning: but they have lost much of their point in the changed circumstances of today.
Whatever the immediate necessity of such drastic negative procedures, true and abiding social welfare depends upon a deeper and wider planning. The aim should not be merely to look for grievances and deal with them piecemeal, but to create conditions in which such grievances do not arise at all, or are reduced to a minimum. For the economic well-being of the society, a just and equitable distribution of wealth is a sound policy, no doubt, but before that one must have wealth and enough of it. The stress should therefore be on increased production, "grow-more-food". The workers must consider themselves ministers to the goddess Lakshmi. To bring prosperity to the commonwealth, to discover and marshal the resources, increase the output and thus help to raise the standard of life that is the true role of loyal workers. But as it is, in the way they behave and act, at present they are consumers more than producers. To concentrate all attention and energy upon solely decreasing the hours of work and increasing the wages can have no other meaning. Leisure, rest, recreation are necessary, but that should not mean laziness, unwillingness to work, dissipation. One should be decently paid for one's labour, one must not be overworked, yes, but one must look to the other side also, one must bear in mind the capacity of the payer and the needs of the others in the society. Necessity is one thing, greed or selfishness is another. The greed to possess all the golden eggs at once sometimes leads to a disastrous procedure.
03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
I have been laying special stress upon this aspect of Tagore's genius, because humanity is in great need of it today, because all has gone wrong with the modern world since it lost touch with its soul and was beguiled into a path lighted by false glimmers and will-o'-the-wisps, hires of a superficial and infra-human consciousness, or into the by-ways and backwashes and aberrations of a sophisticated intellectualism.
Tagore is modern, as modern as reasonably and sensibly one can be; he is a modern, but not a modernist. One is modern when one is inspired and moved by the spirit of the Time, one is modernist when one is bound to the letter, to the external formulas of the law of the Zeit-Geist. You remain modern if the new consciousness enters and dwells in your nature and character, you become modernist as soon as it degenerates into a tic and a mannerism.
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Tagore is modern in respect of all these higher aptitudes that man has gained today. He has the brilliance and curiosity of an alert and strong intelligence, the refined sensibility of a pagan and scientific intellect, he has an infinite sense of irony and humour and, above all, he has that in him,a genial plasticity and sympathy and a warm sense of wide commonalty,which makes him easily a citizen of the world, feeling absolutely at home all over the world.
The breath of modernism that Tagore has brought into the life and letters of the Bengali race is, I repeat, suffused with a soul-feelinga sense of refinement and dignity, wideness and catholicity and urbanity in the inner make-up of life-attitude and consciousness, a feeling that one no longer lives in his village, confined to its insular limits, but that one lives a life coterminous with human life at large and at its best; one is cosmopolitan in the noblest sense of the word and one has to move and act and speak in a manner becoming such a position. A high sense of all the aristocratic virtues, plus a certain sunshine of wit and playful intelligence that prevents the serious and the lofty from becoming grim and Dantesque are part of the gifts that Tagore has brought us and made a living element of our literary and even social character.
03.13 - Human Destiny, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The aboriginal types that have survived today are, it has also been pointed out, a growth towards decline and deterioration, owing to a stereotyped functioning and a consequent coarsening and hardening of traits, both psychological and physical, a loss of plasticity, loss of the "early innocence."
The continuance and maintenance of an innocent baby animality in man shown in his physical features has been termed reversion to type or fetalisation. Some declare that for man at least it is a sign of weakness, a possible incapacity to face squarely the blows of life and nature. This is due to culture and refinement that makes one sensitive but weak. There have been races in the past that attained cultural effeminacy the Egyptians for example and could not last, last long enough to withstand the impact of less cultured, less refined, but more vigorous races. The Grco-Roman succeeded the Egyptian, but they too in their turn were overwhelmed by the onslaught of ruder races, the Nordic barbarians, and gave way and perished. And once more, in the modern age, do we not see the repetition of a similar drama? The more cultured, the more refined, the older races seem to have paid heavily for their culture and refinement by being more and more delicate and weak and thus being slowly pushed to the wall by newer races built with heavier and coarser gram.
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The danger in the growth and progress of the consciousness is that it progresses along a definite line or lines, cuts out a groove and in the end lands into a blind alley or cul-de-sac. This, as I have said, is perhaps the original or secret cause of decline and fall of many individual races and nations. But on the whole mankind steps back, it seems, just at the danger point and escapes the final catastrophe. A new vein of consciousness awakes in man and gives him a new power of self-adjustment. From Imperial Egypt to, say, modern France or Russia is a far cry; the two ends give very different connotations of the human consciousness, although there are many things common in certain life-instincts and some broad mental impulsions. And there is not only progress, that is to say, advancement on the same plane, but there is a kind of ascension on a somewhat different plane. Yajnavalkya represented a type of lite which is far away and far other than that of Vivekananda, for example, today.
We have described man, especially, modern man as homo fabricus; but that is a particular aspect of application of homo intellectualis. And it is a sign and warning that he must step back and look for a new connotation of his consciousness in order to go forward and continue to exist. If, as we have said in the beginning, man is capable of a durable youthfulness, by his very nature, it means he has a resiliency that will enable him to leap into new conditions and adapt himself to them more easily and without much delay.
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Human history has shown that man is capable of facing catastrophic changes and himself undergoing such changes. At this critical turn of human history where we stand today, man has to choose his destinyei ther the Capitol or the Tarpeian Rock, as in the classical phrase. Either he becomes a new man with a new consciousness or he goes down into inconscience and is no more man.
The Immense Journey, by Loren Eise Iey.
03.14 - Mater Dolorosa, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Suffering, Distress and Death today hold the earth in thrall. And yet can there be any other issue in temporal life? That seems to be the ineluctable fate for mankind. Ages ago it was declared, the wages of sin is death.
Doubters ask, however, if sinners alone suffered, one would not perhaps mind; but along with sinners why should innocents, nay even the virtuous, pass under the axe? What sins indeed babes commit? Are the sins of the fathers truly visited upon coming generations? A queer arrangement, to say the least, if there is a wise and just and benevolent God! Yes, how many honest people, people who strive to live piously, honestly and honourably, according to the law of righteousness, fail to escape! All equally undergo the same heavy punishment. Is it not then nearer the truth to say that a most mechanical Nature, a mere gamble of chance, a statistical equation, as mathematicians say, moves the destiny of creatures and things in the universe, that there is nowhere a heart or consciousness in the whole business?
03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We know today, thanks to modern science, of the mystery of particles. The ultimate constituents of the material world consist of particles (or wave-particles), that is to say, packets of material energy strung together or merely juxtaposed, but held together somehow. Now the Buddhists added that these are particles of energy no doubt, but the energy is not mere material, i.e., electrical energy; they are desire-energy. Human being or consciousness is an aggregate of cells of desire-energy. The task man has before him the alchemy or laboratory work man is to do is to empty the cells of desire and so annihilate "them; desire gone, cells crumble awayexistence becomes Nihilan inexpressible stillness or tranquillity.
There is however another solution. The cells can be emptied -of desire, but a new element can be put in the place of desire or desire itself can be transmuted.
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Science and mathematics tell us today of a truth or just point to a truth which a spiritual realisation reveals. It is, as I have already said, the mystery of transformation, or transubstantiation as the Christian faith figures it.
This world, this material existence is to be transmuted the portion of earthly human existence at least, with which we are most concerned. It is at present made of ignorance and sorrow and incapacity-composed of the particles of these entities; poor and sorry as they are, these have to be replaced by entities of light and joy and love, of peace and strength and wideness. Well, it is a transmutation or transubstantiation of the kind which Nature has already attempted as an experiment; I am referring to the alchemy of fossilisation. The present human formation must be dipped and soaked-and held under high pressure in an environment of the desired material or materials that one has in view.
04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Ancient Greece, the fountainhead of European civilisationof the world culture reigning today, one can almost sayfound itself epitomised in the Periclean Age. The lightgrace, harmony, sweet reasonableness that was Greece, reached its highest and largest, its most characteristic growth in that period. Earlier, at the very beginning of her life cycle, there came indeed Homer and no later creation reached a higher or even as high a status of creative power: but it was a solitary peak, it was perhaps an announcement, not the realisation of the national glory. Pericles stood as the guardian, the representative, the emblem and nucleus of a nation-wide efflorescence. Not to speak of the great names associated with the age, even the common peoplemore than what was normally so characteristic of Greecefelt the tide that was moving high and shared in that elevated sweep of life, of thought and creative activity. Greece withdrew. The stage was made clear for Rome. Julius Caesar carried the Roman genius to its sublimest summit: but it remained for his great nephew to consolidate and give expression to that genius in its most characteristic manner and lent his name to a characteristic high-water mark of human civilisation.
Greece and Rome may be taken to represent two types of culture. And accordingly we can distinguish two types of elevation or crest-formation of human consciousness one of light, the other of power. In certain movements one feels the intrusion, the expression of light, that is to say, the play of intelligence, understanding, knowledge, a fresh outlook and consideration of the world and things, a revaluation in other terms and categories of a new consciousness. The greatest, at least, the most representative movement of this kind is that of the Renaissance. It was really a New Illumination: a flood of light poured upon the mind and intellect and understanding of the period. There was a brightness, a brilliance, a happy agility and keenness in the movements of the brain. A largeness of vision, a curious sensibility, a wide and alert consciousness: these are some of the fundamental characteristics of this remarkable New Birth. It is the birth of what has been known as the scientific outlook, in the- broadest sense: it is the threshold of the modern epoch of humanity. All the modern European languages leaped into maturity, as it were, each attaining its definitive form and full-blooded individuality. Art and literature flooded in their magnificent creativeness all nations and peoples of the whole continent. The Romantic Revival, starting somewhere about the beginning of the nineteenth century, is another outstanding example of a similar phenomenon, of the descent of light into human consciousness. The light that descended into human consciousness at the time of the Renaissance captured the higher mind and intelligence the Ray touched as it were the frontal lobe of the brain; the later descent touched the heart, the feelings and emotive sensibility, it evoked more vibrant, living and powerful perceptions, created varied and dynamic sense-complexes, new idealisms and aspirations. The manifestation of Power, the descent or inrush of forcemighty and terriblehas been well recognised and experienced in the great French Revolution. A violence came out from somewhere and seized man and society: man was thrown out of his gear, society broken to pieces. There came a change in the very character and even nature of man: and society had to be built upon other foundations. The past was gone. Divasa gatah. Something very similar has happened again more recently, in Russia. The French Revolution brought in the bourgeois culture, the Russian Revolution has rung in the Proletariate.
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The light sinks further down and extends still more its scope seeking to penetrate and encircle the whole of humanity. The general mass of mankind, the lowest strata of society have to be taken in, elevated and illumined. That must be the natural and inevitable consummation of all progress and evolution. And that is the secret sense and justification of the Proletarian Revolution of today. Although, the many names and forms given to it by its violent partisans do not bring out or sufficiently honour the soul and spirit that informs it.
This then is the pattern of cultural development as it proceeds in extension and largeness. It moves in ever widening concentric circles. Individuals, small centres few and far between, then larger groups and sections, finally vast masses are touched and moved (and will be moulded one day) by the infiltrating light. That is how in modern times all movements are practically world-wide, encompassing all nations and peoples: there seems to be nothing left that is merely local or parochial. It is a single wave, as it were, that heaves up the whole of humanity. Political, social, economic and even spiritual movements, although not exactly of the same type or pattern, all are interrelated, interlocked, inspired by a common breath and move from one end of the earth to the other. They seem to be but modulations of the same world-theme. A pulse-beat in Korea or Japan is felt across the Pacific in America and across that continent, traversing again, the Atlantic it reaches England, sways the old continent in its turn and once more leaps forward through the Asiatic vastnesses back again to its place of origin. The wheel comes indeed full circle: it is one movement girdling the earth. What one thinks or acts in one corner of the globe is thought, and acted simultaneously by others at the farthest corner. Very evidently it is the age of radiography and electronics.
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The Romantic Revival was a veritable source movement: it was, one can say, a kind of watershed from where various streams of new creation and fresh adventure flowed down in all directions. Its echoes and repurcussions are met with even today and continue. The next stage that followed naturally and inevitably was man's preoccupation with his sense being, his external, his physical and material personality. It is the age of Naturalism, Realism, Pragmatism, Scientism: it proclaims the birth of the economic man. From the heart and emotions we drop down into the field of the nervous and sensuous existence, from the vital sphere into the sphere of the body. And that is where we are today. It means that we have been made more than ever self-conscious on this plane and of this personality of ours. We have been given and are being given greater knowledge of its mechanism; we are intensively (and extensively too) getting familiar with all the drawbacks and lacunae that are there so that we can remedy them and discover new latent forces too, and re-create and possess a truly "brave new world".
That is how the spirit of progress and evolution has worked and advanced in the European world. And one can take it as the pattern of human growth generally; but in the scheme described above we have left out one particular phase and purposely. I refer to the great event of Christ and Christianity. For without that European civilisation loses more than half of its import and value. After the Roman Decline began the ebbtide, the trough, the dark shadow of the deepening abyss of the Middle Ages. But even as the Night fell and darkness closed around, a new light glimmered, a star was born. A hope and a help shone "in a naughty world". It was a ray of consciousness that came from a secret cave, from a domain hidden behind and deep within in the human being. Christ brought a leaven into the normal manifest mode of consciousness, an otherworldly mode into the worldly life. He established a living and dynamic contact with the soul, the inner person in man, the person that is behind but still rules the external personality made of mind and life and body consciousness. The Christ revelation was also characteristic in the sense that it came as a large, almost a mass movementthis approach of the soul personality to earthly life. The movement faded or got adulterated, deformed like all human things; but something remained as a permanent possession of man's heritage.
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To sum up then. Man progresses through cycles of crest movements. They mark an ever-widening circle of the descent of Light, the growth of consciousness. Thus there is at first a small circle of elite, a few chosen people at the top, then gradually the limited aristocracy is widened out into a larger and larger democracy. One may describe the phenomenon in the Indian terms of the Four Orders. In the beginning there is the Brahminic culture, culture confined only to the highest and the fewest possible select representatives. Then came the wave of Kshatriya culture which found a broader scope among a larger community. In India, after the age of the Veda and the Upanishad, came the age of the Ramayana and the Mahabharata which was pre-eminently an age of Kshatriya-hood. In Europe too it was the bards and minstrels, sages and soothsayers who originally created, preserved and propagated the cultural movement: next came the epoch of the Arthurian legends, the age of chivalry, of knights and templars with their heroic code of conduct and high living. In the epoch that followed, culture was still further broad-based and spread to the Vaishya order. It is the culture of the bourgeoisie: it was brought about, developed and maintained by that class in society preoccupied with the production or earning of wealth. The economic bias of the literature of the period has often been pointed out. Lastly the fourth dimension of culture has made its appearance today when it seeks to be coterminous with the proletariate. With the arrival of the Sudra, culture has extended to the very base of the social pyramid in its widest commonalty.
This movement of extension, looked at from the standpoint of intensiveness, is also a movement of devolution, of reclamation. The Brahminic stage represents culture that is knowledge; it touches the mind, it is the brain that is the recipient and instrument of the Light. The Kshatriya comes into the field when the light, the vibration of awakening, from the mind comes down into the vital energies, from the brain to the heart region. The Vaishya spirit has taken up man still at a lower region, the lower vital: the economic man that has his gaze fixed upon his stomach and entrails. Lastly, the final stage is reached when physical work, bodily labour, material service have attained supreme importance and are considered almost as the only values worth the name for a human being. To walk and work firmly upon Earth the Light needs a strong pair of feet. Therefore, the Veda says, Padbhym sudro ajyata, out of the feet of the Cosmic Godhead the Sudra was born.
04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The appearance of the Greeks on the stage of human civilisation is a mystery to historians. They are so different from all that preceded them. There does not seem to exist any logical link between them and the races from whom they are supposed to have descended or whose successors they were. The Minoan or Cretan civilisation is said to be cradle of the Greek, but where is the parallel or proportion between the two, judging from whatever relics have been left over from the older, the more ancient one. Indeed that is the term which best describes the situation. Whatever has gone before the Hellenic culture is ancient; they belong to the Old Regime. Egypt is old, Phoenicia is old, the Hebrews are old, all the other races of the old world are old, not merely chronologically, but psychologically. But Hellas is modern. There is a breath in the Ionian atmosphere, a breath of ozone, as it were, which wafts down to us, even into the air of today. Homer and Solon, Socrates and Aristotle, Pythagoras and Plato are still the presiding gods ruling over the human spirit that was born on Olympus and Ida.
Human evolution took a decisive turn with the advent of the Hellenic culture and civilisation. All crises in evolution are a sudden revelation, an unexpected outburst, a saltum, a leap into the unknown. Now, what the Greeks brought in was the Mind, the luminous Reason, the logical faculty that is married to the senses, no doubt, but still suffused with an inner glow of consciousness. It is the faculty mediating between a more direct and immediate perception of things, Intuition and Instinct, on the one hand, and on the other, the perception given by the senses and a power of control over material things. Take Egypt or Israel or Chaldea, what one finds prominent there is the instinctive-intuitive man, spontaneousprime-sautierimaginative, mythopoeic, clairvoyant, clairaudient (although not very clear, in the modern and Greek sense), bringing into this world things of the other world and pushing this world as much as possible into the other, maintaining a kind of direct connection and communion between the two. The Greeks are of another mould. They are a rational people; they do not move and act simply or mainly by instinctive reactions, but even these are filtered in them through a light of the Mind of Intelligence, a logical pattern, a rational disposition of things; through Mind they seek to know Matter and to control it. It is the modern methodology, that of observation and experiment, in other words, the scientific procedure. The Greeks have had their gods, their mythology; but these are modelled somewhat differently: the gods are made more human, too human, as has often been observed. Zeus and Juno (Hera) are infinitely more human than Isis and Osiris or Moloch and Baal or even the Jewish Jehovah. These vital gods have a sombre air about them, solemn and serious, grim and powerful, but they have not the sunshine, the radiance and smile of Apollo (Apollo Belvedere) or Hermes. The Greeks might have, they must have taken up their gods from a more ancient Pantheon, but they have, after the manner of their sculptor Phidias, remoulded them, shaped and polished them, made them more luminous and nearer and closer to earth and men. 1 Was it not said of Socrates that he brought down the gods from heaven upon earth?
The intermediary faculty the Paraclete, which the Greeks brought to play is a corner-stone in the edifice of human progress. It is the formative power of the Mind which gives things their shape and disposition, their consistency and cogency as physical realities. There are deeper and higher sources in man, more direct, immediate and revealing, where things have their birth and origin; but this one is necessary for the embodiment, for the building up and maintenance of the subtler and profounder truths in an earthly structure, establish and fix them in the normal consciousness. The Socratic Dialogues are rightly placed at the start of the modern culture; they set the pattern of modern mentality. That rational turn of mind, that mental intelligence and understanding as elaborated, formulated, codified by the Aristotelian system was the light that shone through the Grco-Latin culture of the Roman days; that was behind the culture and civilisation of the Middle Ages. The changes and revolutions of later days, social or cultural, did not affect it, rather were based upon it and inspired by it. And even today our scientific culture maintains and continues the tradition.
The Mind of Reason is a kind of steel-frame for other movements of consciousness pure ideas, imaginations or instinctive and sensory notions, or even secret intimations and visions of deeper truths and greater realitiesto take body, to find a local habitation and name and be firmly stabilised for experience or utilisation in physical life. There was indeed a hiatus in the human consciousness of the earlier period. Take, for example, the earliest human civilisation at its best, of which we have historical record, the Vedic culture of India: human consciousness is here at its optimum, its depth and height is a thing of wonder. But between that world, an almost occult world and this world of the physical senses there is a gap. That world was occult precisely because of this gap. The physical life and mind could translate and represent the supra-physical only in figures and symbols; the impact was direct, but it expressed itself in hieroglyphs. Life itself was more or less a life of rites and ceremonies, and mind a field of metaphors and legends and parables. The parable, the myth was an inevitability with this type of consciousness and in such a world. The language spoken was also one of images and figures, expressing ideas and perceptions not in the abstract but as concrete objects, represented through concrete objects. It is the Mind of Reason that brought in the age of philosophy, the age of pure and abstract ideas, of the analytic language. A significant point to note is that it was in the Greek language that the pre-position, the backbone almost of the analytical language, started to have an independent and autonomous status. With the Greeks dawned the spirit of Science.
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In India we have an echo of the transition, rather perhaps, she held up the type of the transition required. For here the evolution seems to have been more gradual and the steps are more clearly visible leading one to the other. India maintained an unbroken continuity in the cyclic change of the human consciousness. She was coeval with Egypt and Chaldea, Sumeria and Babylon: she communed with them perhaps in similar and parallel terms. And yet she changed or evolved and knew to express herself in other terms in other times. She had talked in mystic terms with the mystics and later on she talked in rational terms with rationalists. And today we see signs of her parleying with the Scientists in scientific terms. That is how India still lives, while Egypt and Chaldea have gone the way of Atlantis and Gondwanaland. For something is enshrined there which is eternal, something living and dynamic which is pressing forward to manifest and embody itself, some supreme truth and reality of the future which she is fostering within her to deliver to nature and humanitya new humanity with a new nature.
The Olympians as opposed to the Chthonian gods. The Olympians were white in colour, the Chthonians black or blood-red: the Olympian temples faced the East, while the Chthonian faced the West and so on.
04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Creation has evolved. That is to say, there has been a growth and unfoldment and progress. From nebulae to humanity the march cannot but be called an advance, a progress, in more senses than one. But the question is about man. Has man advanced, progressed since his advent upon earth? If so, in what manner, to what extent? Man has been upon earth for the last two million years, they say. From what has happened before him in the course of Nature's evolution, it is legitimate to infer that man too, in his turn, has moved forward in the line towards growth and development. In fact, if we admit that man started life as a savage or jungle-man or ape-man, and look at him as he is today, we have perforce to acknowledge that he has not merely changed but progressed too. The question to be answered is in what sense this progress has been made.
Modern knowledge has taught us that what marks the growth of man is his use of tools. An animal has nothing else than its own limbs as its all-serving tool. Man emerged as man the day he knew how to use tools as an extension of his limbs. And the cycles of human growth have, in consequence, been marked off by the type of tools used. As we all know, anthropologists tell us, there have been four such cycles or ages: (1) the Old Stone Age, (2) the New Stone Age, (3) the Bronze Age and (4) the Iron Age.
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The question is now asked how far this self-consciousness given to man by his progress from stone to steelhas advanced and what is its future. The crucial problem is whether man has progressed in historical times. Granted that man with an iron tool is a more advanced type of humanity than man with a chipped stone tool, it may still be enquired whether he has made any real advance since the day he learnt to manipulate metal. If by advance or progress we mean efficiency and multiplication of tools, then surely there can be no doubt that Germany of today (perhaps now we have to say Germany of yesterday and America of today) is the most advanced type of humanityindeed they do make the claim in that country.
So it is argued that man may have built up more and more efficient organisation in his outer life, he may have learnt to wield a greater variety and wealth of tools and instruments in an increasing degree of refinement and power; but this does not mean that his character, his nature or even the broad mould of his intelligence has changed or progressed. The records and remains of Pre-dynastic Egypt or of Proto-Aryan Indus valley go to show that those were creations of civilised men, as civilised as any modern people. The mind that produced the Rig Veda or the Book of the Dead or conceived the first pyramid is, in essential power of intelligence, no whit inferior to any modern scientific brain. Hence a distinction is sometimes made between culture and civilisation; what the moderns have achieved is progress with regard to civilisation, that is to say, the outer paraphernalia; but as regards culture a Plato, a Lao-tse, a Yajnavalkya are names to which we still bow down.
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It can be mentioned here that there can be a knowledge of ends without a corresponding knowledge of means, even there can be a control over ends without a preliminary control over meansperhaps not to perfection, but to a sufficient degree of practical utility. Much of the knowledgeespecially secular and scientificin ancient times was of this order; what we mean to say is that the knowledge was more instinctive or intuitive than rational or intellectual. In that knowledge the result only, the end that it to say, was the chief aim and concern, the means for attaining the end was, one cannot perhaps say, ignored, but slurred or slipped over as it were: the process was thus involved or understood, not expressed or detailed out. Thus we know of some mathematical problems to which correct solutions were given of which the process is not extant or lost as some say. Our suggestion is that there was in fact very little of the process as we know it now the solution was reached per saltum, that is to say, somehow, in the same manner as we find it happening even today in child prodigies.
One can point out however that even before the modern scientific age, there was an epoch of pure intellectual activity, as represented, for example, by scholasticism. The formal intellectualism which was the gift of the Greek sophists or the Mimansakas and grammarians in ancient India has to be recognised as a pure mental movement, freed from all life value or biological bias. What then is the difference? What is the new characteristic element brought in by the modern scientific intellectualism?
04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Consciousness has a fourfold potential. The first is the normal consciousness, which is predominantly mental; it is the sphere comprising movements of which man is usually and habitually aware. It is what the Upanishad names Jgrat or jgaritasthna and characterises as bahipraja: it is the waking state and has cognition only of external things. In other words, the consciousness here is wholly objectivised, externalisedextrovert: it is also a strongly individualised formation, the consciousness is hedged in, isolated and contoured by a protective ring, as it were, of a characteristically separative personality; it is a surface formation, a web made out of day-to-day sensations and thoughts, perceptions and memories, impressions and associations. It is a system of outward actions and reactions against or in the midst of one's actual environment. The second potential is that of the Inner Consciousness: its characteristic is that the consciousness here is no longer trenchantly separative and individual, narrowly and rigidly egoistic. It feels and sees itself as part of or one with the world consciousness. It looks upon its individuality as only a wave of the universal movement. It is also sometimes called the subliminal consciousness; for it plays below or behind the normal surface range of consciousness. It is made up of the residuary powers of the normal consciousness, the abiding vibrations and stresses that settle down and remain in the background and are not immediately required or utilised for life purposes: also it contacts directly energies and movements that well out of the universal life. The phenomena of clairvoyance and clairaudience, the knowledge of the past and the future and of other worlds and persons and beings, certain more dynamic movements such as distant influence and guidance and controlling without any external means, well known in all yogic disciplines, are various manifestations of the power of this Inner Consciousness. But there is not only an outward and an inner consciousness; there is also a deeper or nether consciousness. This is the great field that has been and is being explored by modern psychologists. It is called the subconscious, sometimes also the unconscious: but really it should be named the inconscient, for it is not altogether devoid of consciousness, but is conscious in its own way the consciousness is involved or lost within itself or lies buried. It comprises those movements and impulsions, inclinations and dispositions that have no rational basis, on the contrary, have an irrational basis; they are not acquired or developed by the individual in his normal course of life experience, they are ingrained, lie imbedded in man's nature and are native to his original biological and physical make-up. As the human embryo recapitulates in the womb the whole history of man's animal evolution, even so the normal man, even the most civilised and apparently the farthest from his ancient moorings and sources, enshrines in his cells, in a miraculously living manner, the memory of vast geological epochs, the great struggles and convulsions through which earth and its inhabitants have passed, the basic urges of the crude life force, its hopes, fears, desires, hungers that constitute the rudimental and aboriginal consciousness, the atavism that links the man of today not only to his primitive ancestry but even to the plant worldeven perhaps to the mineral worldout of which his body cells have issued and evolved. Legends and fairy tales, mythologies and fables are a rationalised pattern and picture of the vibrations and urges that moved the original consciousness. It was a collectivea racial and an aboriginal consciousness. The same lies chromosomic, one can almost say, in the constitution of the individual man of today. This region of the unconscious (or the inconscient) is a veritable field of force: it lies at the root of all surface dynamisms. The surface consciousness, jgrat, is a very small portion of the whole, it is only the tip of the pyramid or an iceberg, the major portion lies submerged beyond our normal view. In reflex movements, in sudden unthinking outbursts, in dreams and day-dreams, this undercurrent is silhouetted and made visible and recognisable. Even otherwise, they exercise a profound influence upon all our conscious movements. This underground consciousness is the repository of the most dark and unenlightened elements that grew and flourished in the slime of man's original habitat. They are small, ugly, violent, anti-social, chaotic forces, their names are cruelty, lust, hunger, blind selfishness. Nowhere else than in this domain can the great Upanishadic truth find its fullest applicationHunger that is Death.
But this is the seamy side of Nature, there is also a sunny side. If there is a nadir, there must be a corresponding zenith. In the Vedic image, if man is born of the Dark Mother, he is also a child of the White Mother (ka and vet). Or again, if Earth is our mother, the Heaven is our fatherdyaur me pit mat pthiv iyam. In other words, consciousness extends not in depth alone, but in height alsoit is vertically extended, infinite both ways. As there is a sub-consciousness or unconsciousness, so also there is at the other end super-consciousness.
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Man, we thus see, is an infinitely composite being. We have referred to the four or five major chords in him, but each one has again innumerable gradations of vibration. Man is a bundle or dynamo of energy and this energy is nothing but the force of consciousness. To different modes or potentials of this energy different names are given. And what makes the thing still more complex is that all these elements exist simultaneously and act simultaneously, although in various degrees and stresses. They act upon each other, and severally and collectively impress upon the nature and character of the individual being and mould and direct his physical status and pragmatic life. A man can, however, take consciously a definite position and status, identify himself with a particular form and force of consciousness and build his being and life in the truth and rhythm of that consciousness. Naturally the limits and the limitation of that consciousness mark also the limits and limitation of the disposition he can effect in his life. When it is said that the spiritual force is not effective on the physical plane in mundane affairsBuddha, it is said, for example, has not been able to rid the earth or age, disease and death (although it was not Buddha's intention to do so, his purpose was to show a way of escape, of bypassing the ills of life, and in that he wholly succeeded)it only means that the right mode or potential of spiritual energy has not been found; for that matter even the mightiest mundane forces are not sovereignly effective in mundane affairs, otherwise the Nazi-Force would have been ruling the world today.
Still it must be remembered that all these apparently diverse layers and degrees of being or consciousness or energy form essentially one indivisible unity and identity. What is called the highest and what is called the lowest are not in reality absolutely disparate and incommensurable entities: everywhere it is the highest that lies secreted and reigns supreme. The lowest is the highest itself seen from the reverse side, as it were: the norms and typal truths that obtain in the superconsciousness are also the very guiding formulas and principles in the secret heart of the Inconscience too, only they appear externally as deformations and caricatures of their true reality. But even here we can tap and release the full force of a superconscient energy. A particle of dead matter, we know today, is a mass of stilled energy, electrical and radiant in nature; even so an apparently inconscient entity is a packet of Superconsciousness in its highest potential of energy. The secret of releasing this atomic energy of the Spirit is found in the Science of Yoga.
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04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The East is no longer the traditional East of the poet who viewed it as eternally static and meditative, drowned in an "eyeless muse" away and aloof from earth and world. Even if it had and has still in its essential nature a nostalgia for the transcendence, yet it seeks today more and more for a hold upon the physical realities: it seems to remember again what the Upanishadic Rishi sought the Rishi being asked whether he came for the mundane wealth of a thousand heads of cattle, with golden rings round their horns, or for the knowledge of the Transcendent Reality, replied that he had come for both. And the hidebound materialist West, the positivist scientific West, finds this day many fissures and loopholes in the solid Laplacian scheme; as it dives down and enters into the secrecies of even the most material things, curious mysteries surge up and its eyes demand another look and another vision than those to which the mere senses have accustomed them. Physical Scientists bending towards or being compelled to bend towards metaphysics and even mysticism are no longer an anomaly in the scientific world.
The Spirit is not the static transcendent absolute entity only. It is dynamic Force, creative conscious Energy. The spiritual is not mere silence and status it is expression and movement also. Any silence and any status are not the silence and the status of the Spirit the silence and status of death, for example; so too any expression and movement are not of the Spirit either but this does not mean that the Spirit cannot have its own expression and movement. God too likewise is not a mere supracosmic beinga somewhat aggrandised human beingtreating and dominating man and the world as something foreign and essentially antagonistic to his nature. God himself has made himself all creatures and all worlds. He is That and He is This fundamentally and integrally. Again, at the other end, Matter is not mere dead mechanical matter. It is vibrant energy, but energy that conceals within it life and consciousness. Besides, the whirl and motion of energies is not all, something inherently static looms large behind: you call it ether, field, space or substratumit is being, one would like to say, infused with a secret consciousness and will.
04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The different limbs of an organism are held together and they work together harmoniously. The whole world, as we are finding it today, is indissolubly one. There is an inter relation and interaction that compel them all to stand together or fall together. This is, however, a static unity and harmony, a harmony that is in the being, in essence. For in the outward working there is always a play of discordquarrels and rivalries, competition and conflict, struggle and battle. Indeed this seems to be the rule, the other seems more an ideal than a fact. The unity that is found actually is rather the unity of a locked fight. Within the individual the same thing is there. There is a maladjustment among the organs and limbs, not only physically but also psychologically. But all the same beyond and beside this play of discord there is an inherent and overruling unity and harmony which creates the personality or individuality of the human person. The characteristic of the human person is his forward-looking gazehe has a purpose in life. This is exactly the dynamic element, the something more that is needed for the fulfilment of the organic unity. This element is what we know as the principle of progress which is the psychological name for evolution. In other words, there is in man and in the world not only a static unity and harmony in essence, but a progressive unity and harmony in manifestation. The individual moves towards the health and growth of the body and mind and the spirit. If one life is not sufficient for the purpose, as some seers declare, several lives are at the disposal of the individual to achieve it. In what sense can the same or something similar be said of the collective or group life?
There is the view, an old-world view, of eternal recurrence. That is to say, creation is ever the same; it goes through a cycle of changes, but the cycles repeat ad infinitum. There is no progress, no forward movement towards a more and more perfection. Indeed, the cycle of creation is a closed circle. The idea of progress was very much in vogue at one time. It was born under the auspices of Romantic Idealism; it was fostered and streng thened by youthful, Science in the first enthusiasm of her early discoveries, especially that of the fact of biological evolution. There has, however, been a setback since, when it was found that the original picture of evolution the emergence and growth of species in the course of a few thousand years is far from being true, that evolution means not thousands but millions of years. And when archaeologists discovered that men could build hygienic cities, run democratic states, discuss and argue acutely on recondite problems of life and philosophy, women knew the use of ornaments and jewels of consummate beauty and craftsmanship in epochs when they were expected to be no more than wild denizens of the cave or the forest, the belief in human progress, at least along a steady straight line, was very much shaken.
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We say then that the fraternity and unity of mankind has been a constant dream and aspiration, a settled ideal. And in the circumstances of today it is becoming more and mace evident that the idea is a secret fact of existence and that there is an overwhelming urge in Nature to bring it out and establish it as a manifest and concrete reality. If we review the history of mankind once again, not measuring it by its centuries but by its millenniums, not by its apparent habits and outward forms but by inner forces and attitudes, we shall discover that it is the story of the unfoldment of a collective fulfilment, of an ascension in grades of consciousness towards an ever higher and vaster truth and reality.
Viewed as a progressive growth of consciousness and transformation of nature, man's advance has been marked out in a few very definite stages. The first was the purely animal manPasuwhen man lived merely as a physical being, concerned solely about his body. Then came the Pisacha, the man of vital urges in their crudest form, the man of ignorant passions and dark instincts who has been imaged in the popular mind as the ghoul. At the next stage, with a further release of the consciousness, when the larger vital impulses come into play man becomes the Rakshasa, the demon. Egoistic hunger for possession, enjoyment, enlarged and increased appetite are his characteristics. Next came the Asura, the Titan, the egoistic mental man in his earlier avatar seeking to emerge out of the purely vital nature. Ambition and pride are his guiding spirit. Prometheus is his prototype. There are still two higher types which have been established in the human consciousness and in the world atmosphere as dynamic ideals, if not as common concrete facts of the material world. The first is the ethical man, who seeks to govern his life according to some principles of light and purity, such, for example, as unselfishness, altruism, chivalry, self-abnegation, rectitude, truthfulness etc. He is the Sattwic man, as known in India. There is also a still higher category, where consciousness endeavours to go beyond mind, enters into the consciousness of the Spirit; then we have the spiritual man, the saint and the sage. Beyond lie the supra-mental domains formed of the consciousness of the gods.
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The aggregates are meant to express, apart from the growing unity, a diversity of achievements in the collective consciousness marking and enriching that unity. The highest, the largest aggregate attained at the present moment is as I have said, that of the nation, the lower and lesser aggregates have been subsumed under it. The principle of integration in its graded course is precisely this that the new unity absorbs the lesser units as its components, some find their place in it in a transmuted form and functionthose that are of use in the new dispositiono thers that had truth only for the past disappear or remain as vestiges of an extinct reality. The clan and the tribe have practically disappeared as living realities; the family has been maintaining itself still as a functioning unit, but it has considerably changed its features and in recent times it has been undergoing revolutionary transmutations. The rigours of the system prevailing in the old world have all but gone, they have been reduced to the minimum; the system has become more or less a mere outline, the substance and the details have become very vague and fluid. It may come out with quite a new connotation in the not very distant future. The nation, then, as the living unit of aggregation today, is on the move again towards a yet more enlarged aggregate. Empire was a blind and violent attempt at this greater aggregation. The Commonwealth of more recent times was a conscious, deliberate and healthier endeavour towards the same goal. The various trials with regard to a league of nations is also a conscious and deliberate, although somewhat groping experiment in the same line.
Man's attempt to surpass himself and establish a superhuman race is a conscious and deliberate process and the attempt can be successful only through such an willed discipline, sdhan. In the same way, a supranational human unity will be possible as a parallel eventuality to the same process of individual discipline.
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Such then is the destiny of man and mankindman to rise to higher heights of consciousness beyond mental reason that are not governed by the principle of division, separation, antithesis but by the principle of unity, identity, mutuality and totality. In other words, he will take his seat in the status of his soul, his inner and inmost being, his divine personality where he is one with all beings and with the world. This is a rare and difficult realisation for man as he is today, but tomorrow it will be his normal nature. The individual will live in his total being and therefore in and through other individuals; as a consequence the nature too in each will undergo a divine transmutation, a marvellous sea-change.
Humanity as a race will then present the figure of a homogeneous unitit will be a unity of many diversified elements, not simply, however, a composition of discrete individuals, but of varied aggregations of individualseven as the body is not merely composed of cells, but also these cells are collected in aggregates forming various limbs and systems, each again with its own identity and function. Indeed, the cosmic or global humanity is very likely to be pyramidal in structurenot a flat and level construction. There will be an overall harmony and integration containing a rich variety of gradationsgradations of consciousness, as even now there are: only the whole will be more luminous, that is to say, more conscious and more concordant; for at the top, on the higher levels, new lights will show themselves and men embodying those lights. They will radiate and spread out, infiltrate into the lower ranges something of their enlightenment and harmony and happiness which will bring about a global purification and a new dispensation; even the material world, the vegetable and mineral domains too may be taken up into this luminous consummation and earth become the Garden of Eden that it once was, suffused with a new glory.
04.04 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
But once there is the possibility gained of a more normalised, familiar and wider reconnaissance of the Beyond, when the human being has been mentalised to a degree and in a manner that makes it inevitable for him to overpass to a higher status and live there habitually, then it becomes an urgent matter of concern to know and find out where one goes exactly, on which level and in what domain, once one is beyond. The question, it is true, engaged the attention of the ancients too; but it was more or less an interesting inquiry, a good part speculative and theoretical; it had not the reality and insistence of the need of the hour. We have today chalked out an almost exhaustive science of the inferior consciousness, of the lower hemisphereof course, so far as it is possible for such a science to be exhaustive moving in the light of the partial and inferior consciousness. In the same way we need at the present hour a complete and precise science of the Divine Consciousness. As there is a logic of the finite, there is also a logic of the infinite, not merely its magic, and that too has to be discovered and laid out.
Thus, the highest and most comprehensive description of the Divine is perhaps the formula Sat-chit-ananda. But even so, it is a very general and, after all, an inadequate description. It has to be filled in and supplemented by other categories as well, if one may say so. For Sat-chit-ananda presents to us the Sat Brahman. There is also the Asat Brahman. And again we must accept a reality which is neither Sat nor Asatnsadsnno sadst, says the Veda. And as for the filling up of the details in an otherwise almost blank and featureless infinity, Sri Aurobindo's charting of that vast unknownwith the categories of the Supermind and its various levels, of the Overmind and its levels too, all forming the Divine Status and Consciousness is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all the cycles of evolution.
This means to say that with the knowledge that is given us today, one can determine more or less definitely the altitudes to which the various spiritual realisations of the past rose and one can see also the degrees or graded stages of the evolution of the spiritual consciousness. A broad landmark can be noted here which concerns us at the present moment. The spiritual consciousness has been rising to higher and higher peaks and possessing them one after another. At the present moment we are at a crisis, at a crucial crossing. The spiritual consciousness attained till now and securely held in human possession (in man's inner nature) is confined to the highest level of the mind with some infiltration from the Overmind and through that, as a springing board, a leap into an indefinite, almost a blank Beyond. Now the time is come and the conditions are ready for the spiritual consciousness in humanity to arrive at the status above the Overmind to the Supermind, and make that a living reality and build in and through that its normal consciousness.
A progressive revelation of higher and higher and more integral states of the spiritual consciousness in and through the realisations of mystics and sages and seersdivine men of all ages, such is the process of evolution that marks the life of man upon earth. This spiritual evolution, however, may not be obviously visible in the external life and character of man: it has been a phenomenon more in his inner being and consciousness, an occult phenomenon. Hence there has intervened a veil, wall of separation between the two. The veil has not been rent precisely because the very highest spiritual potential has not been reached and brought into play. The call of the present age is just to do away with this veil, make of human nature a unified, a streamlined entity, a complete incarnation of the spiritual consciousness in the fullness of its own nature at its source and origin.
04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
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.
What is the cause of this strange longevity or stability that India or China enjoys? Whence this capacity to renew life, to rejuvenate the past that survives and persists? Before dealing with this question let us turn for a while to another curious phenomenon : which is allied to it and may throw some light upon it.
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Viewed from this standpoint India stands as a case sui generis. She did not stop short satisfied with the lesser gods. She aspired for the highest One, the supreme spiritual reality and it was her mission, her destiny, to foster it and keep guard over it for the sake of humanity. Whatever the outer vicissitudes, she maintained throughout the inner continuity of her spiritual life and realisation. That is where she drank of the nectar of immortality and that is how she could always revive and renew herself after a period of decline and almost disintegration, because she possessed the mystery of the self. Other peoples were busy about many other things important or unimportant in some measure, but here was a race that never forgot the one thing needful. India of today, we repeat, is fundamentally and essentially the India of the Vedas, even in a more literal sense than that China of Mao-tse- Tung (or Sun-yat-Sen) is the China of Lao-tse.
A race dies out altogether or continues to lead a superficial mechanical existence, that is to say, vegetates as an inchoate mass, when it knows to live only in its body, confined only to the demands of the barest physical necessities. The life of a race gains a meaning and a new vitality when a higher light and aspiration inspire and move its spirit; when a deeper and finer sensibility, a nobler ambition stir its affections, when a superior intelligence and understanding illumine its mental horizon, its lease of life is increased by that and also its power of recuperation and renewal. And the further it enters into these basic constants of existence the greater that power of rejuvenation. 1
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A nation, however, that has achieved something, created something, made a strong formation in the mental or in the vital world may die physically, but the formation, the creation, the achievement remains and continues to be alive in the terrestrial atmosphere, in the general consciousness of man. Ancient Greece is dead, Augustan Rome is gone, but the mind of light that Greece brought into play, the cast of social character that Rome established are among the permanent acquisitions of human culture and civilisation. They have gone into the making of the warp and woof of the standard human life today. Apart, however, from this general survival, could there be a reappearance of the very soul of a nation in another nation, in the same way as an individual soul reincarnates itself in another individual body? That question is asked, as sometimes it has been suggested, from certain significant and striking similarities, that ancient Greece incarnated in modern France and that there is a Roman stamp in the British nation. The possibility may not be altogether ruled out of court. But still it must be understood that the two phenomena are not quite identical, there is a difference in nature and kind. Rebirth in the sense of reincarnation is especially an individual phenomenon, the individual forming a divine centre, a focus of consciousness which the group is not; the group is more a field and a frame for the individual in spite of a conscious existence of its own.
In any case, the revival or renaissance of a nationa collective consciousness and beingis quite possible, and the normal curve of lifebirth and growth and deathis not even for it the ineluctable destiny. For like the individual, the group too has that in it or the possibility of that in it which is akin, toan isotope of the soul or self, the immortal conscious being.
04.06 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But once there is the possibility gained of a more normalised, familiar and wider reconnaissance of the Beyond, when the human being has been mentalised to a degree and in a manner that makes it inevitable for him to overpass to a higher status and live there habitually, then it becomes an urgent matter of concern to know and find out where one goes exactly, on which level and in what domain, once one is beyond. The question, it is true, engaged the attention of the ancients too; but it was more or less an interesting enquiry, a good part speculative and theoretical; it had not the reality and insistence of the need of the hour. We have today chalked out an almost exhaustive science of the inferior consciousness, of the lower hemisphereof course, so far as it is possible for such a science to be exhaustive moving in the light of the partial and inferior consciousness. In the same way we need at the present hour a complete and precise science of the Divine Consciousness. As there is a logic of the finite, there is also a logic of the infinite, not merely its magic, and that too has to be discovered and laid out.
Thus, the highest and most comprehensive description of the Divine is perhaps the formula Sat-chit-ananda. But even so, it is a very general and, after all, an inadequate description. It has to be filled in and supplemented by other categories as well, if one may say so. For Sat-chit-ananda presents to us the Sat Brahman. There is also the Asat Brahman. And again we must accept a reality which is neither Sat nor Asatnsadsnno sadst, says the Veda. And as for the filling up of the details in an otherwise almost blank and featureless infinity, Sri Aurobindo's charting of that vast unknownwith the categories of the Supermind and its various levels, of the Overmind and its levels too, all forming the Divine Status and Consciousness is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all the cycles of evolution.
This means that with the knowledge that is given us today one can determine more or less definitely the altitudes to which the various spiritual realisations of the past rose and one can see also the degrees or graded stages of the evolution of the spiritual consciousness. A broad landmark can be noted here which concerns us at the present moment. The spiritual consciousness has been rising to higher and higher peaks and possessing them one after another. At the present moment we are at a crisis, at a crucial crossing. The spiritual consciousness attained till now and securely held in human possession (in man's inner nature) is confined to the highest level of the mind with some infiltration from the Overmind and through that, as a springing board, a leap into an indefinite, almost a blank Beyond. Now the time is come and the conditions are ready for the spiritual consciousness in humanity to arrive at the status above the Overmind, the Supermind, and make that a living reality and build in and through that its normal consciousness.
A progressive revelation of higher and higher and more integral states of the spiritual consciousness in and through the realisations of mystics and sages and seersdivine menof all ages, such is the process of evolution that marks the life of man upon earth. This spiritual evolution, however, may not be obviously visible in the external life and character of man: it has been a phenomenon more in his inner being and consciousness, an occult phenomenon. Hence there has intervened a veil, a wall of separation between the two. The veil has not been rent precisely because the very highest spiritual potential has not been reached and brought into play. The call of the present age is just to do away with this veil, make of human nature a unified, a streamlined entity, a complete incarnation of the spiritual consciousness in the fullness of its own nature at its source and origin.
04.07 - Matter Aspires, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But there is another even more interesting aspect of the matter. The attempt of the machine to embody or express something non-mechanical, to leap as high as possible from material objects to psychological values has a special significance for us today and is not all an amusing or crazy affair. It indicates, what we have been always saying, an involved pressure in Matter, a presence, a force of consciousness secreted there that seeks release and growth and expression.
The scientific spirit, that is to say, man's inquiring mind, even when it specifically deals with Matter and material phenomena, cannot be made to confine, to limit itself to that region alone. It always overleaps itself and stretches beyond its habitual and conventional frontiers. The yearning of Matter for Light is an extraordinary phenomenon of Nature: physically speaking, we have reached the equation of the two. But that light is only a first signpost or symbol: it invites Matter towards higher and freer vibration. The old determinism has given place in the heart of Matter to significant eccentricities which seem to release other types of lan. When the brain-mind indulges in fabricating clay images of God, it is not merely a foolish or idle pastime: it indicates a deep ingrained hunger. All this reveals a will or aspiration in Matter, in what is apparently dead and obscure (acit), to move and reach out towards what is living and luminous and supremely living and luminous (cit). Matter finally is to embody and express the Spirit.
04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It is again a point of view to say that things are fundamentally values only, as "philosophers of value" seem to declare today. It would be equally true to say that masses are fundamentally energies or that particles are merely waves. The truth of the matter, here as elsewhere, is globalubhayameva, in the famous phrase of the great Rishi Yajnavalkya. In other words, values and things are aspects, polarisations of one single reality. Things have values; things are values: things are also things. .
Value refers to the particular poise or status, the mode of being or function of a thing. In its ultimate formulation we can say it is the rhythm or force of consciousness that vibrates in an object, it is the becomingof the being:but becoming does not cancel being, it only activises, energises, formulates. The debate brings us back to the ancient quarrel between the Buddhists and the Vedantists, the latter posits sat, being or existence, while the former considers sat as only an assemblage of asat. The object and its function, the thing-in-itself and its attribute (the fire and its burning power, as the Indian logicians used to cite familiarly as an example) are not to be separated they are not separated in fact but given together as one unified entity; it is the logical mind that separates them artificially.
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That man is not the term of evolution, that intellect is not the supreme expression of human capacity, that this mortal being shall acquire new faculties and powers and become a higher species with a good deal of his present limitations removed are some of the views regarding human destiny held today. At one end are religious and devout people or those who follow a faith and spiritual discipline and at the other end are hard-headed scientific people who go by the evidence of downright facts and figures. There are a considerable number among both the groups and also among all the gradations lying in-between who subscribe, although in various ways, to this television we speak of. Catholics who believe in the coming of the Messiah and physicists who believe in re-creation of Matter and Energy, not merely its disintegration, have been equally enthusiastic in upholding this New Faith. There is Berdyaev who is a Christian, there is Gerald Heard who is called a Neo-Brahmin and there is Lecomte du Noy, the eminent French biophysicist.
We see the movement accepted and advanced (if not even initiated) more in the West than in the East. That the world is a progressive and progressing phenomenon comes easily and naturally to the European mind. The East has been habituated to a static view of things: if there is dynamism, it is mostly considered as a movement in a circle. The spiritual East with its obsessing experience of the Infinite and Eternal and Permanent, the Transcendent, found it unnecessary to attach that importance to the impermanent and finite which would give it a meaning and purpose and direction. Therefore we see in India those who advocate this new view are considered Europeanised and not following the au thentic spiritual tradition of India.
We, of course, are not of the opinion that all possible revelations in the spiritual sphere have been made and done with even in India or that there cannot be fresh valuations of the old revelations or their applications in a new way. We believe in the words of the ancient Rishis who declared that dawns come endlessly in succession, today's dawn follows the path trod by the ancient ones and is the first of the eternal series to come in the future. Each dawn brings in a new and fresh revelation, a hope and vision looking into the future although linked in with the experiences of the infinite past.
That is why, while we give our support to this new effort of Europe, we agree and even insist that the hoary spiritual tradition of India has still something to teach us moderns, some light to give us in our present predicament. For, although, the ideal is generally admitted in many places, the way to it is not clear. Since Nietzsche spoke of the surpassing of man, many are taken up with the ideal, but the means to effect it remains yet to be discovered: it is still under discussion, at least. As a matter of fact, the goal itself is none too clear and definite: sometimes we think of a saintly transformation of human nature, sometimes the growing power of Intuition, very vaguely and variously defined, replacing or supplementing intellect and thus adding a new asset to man's life and consciousness.
04.13 - To the HeightsXIII, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The fear of death and age vanishes today,
O all-conquering Mother, Mother victorious!
04.47 - To the Heights-XLVII, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
It stands today, the self-same soul
In daylight's rude broadness,
05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Creation as a movement or expression of consciousness need not be dubbed a metaphysical jargon; it can be assumed as a scientific working hypothesis and seen how it affects our view, meets our problems and difficulties, whether it can give a satisfactory clue to some of the riddles of physical and psychical phenomena. A scientific supposition (or intuition) is held to be true if it can be applied invariably to facts of life and experience and if it can open up to our vision and perception new facts. The trend of scientific discoveries today is towards the positing of a background reality in Nature of which energy (radiant and electrical) is the first and overt form. We discarded ether, only to replace it by field and disposition. We have arrived at a point where the question is whether we cannot take courage" in both hands and declare, as some have already done, that the substratum in Nature is consciousness-energy and on that hypothesis better explain certain movements of Matter and Life and Mind in a global unity. Orthodox and die-hard views will always protest and cry that it is a misalliance, a misjoinder to couple together Matter and Consciousness or even Life and Consciousness. But since the light has touched the higher mind even among a few of the positivist type, the few may very well be the precursor of the order of the day.
After all, only one bold step is needed: to affirm unequivocally what is being suggested and implied and pointed to in a thousand indirect ways. And Science will be transformed. The scientist too, like the famous Saltimbanque (clown) of a French poet, may one day in turning a somersault, suddenly leap up and find himself rolling into the bosom of the stars.
05.05 - Man the Prototype, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Not only so. Our limited mind and senses are accustomed to view and recognise individuals alone as persons. But there are group personalities too. Thus each species has a generic personality, a consciousness and an ideal or intrinsic form also: the individuals on the physical plane are its various incarnations, projections and formations. Old Plato was not so naive, as we of today are apt to believe, when he spoke of the real reality of general ideas. The attributes, qualities and functions of the generic personality are the source and pattern of what the individuals that form the group actually are. The group person is the king, he is also the body of the Dharma ruling the domain. Any change in the law of being of the group person is necessarily translated in a similar change in the nature and activity of the individuals of the species. What evolutionists describe as sudden variation or mutation and whose cause or genesis they are at a loss to trace, is precisely due to an occult change in the consciousness and will of the group soul.
Man too as a species has a generic personality, his prototype. Only, in opposition to the scientific view, that is an earlier phenomenon belonging to the very origin of things. Man in his essential form and reality is found at the source and beginning of creation. When the unmanifest Transcendent steps forward to manifest, when there is the first expression of typal variations in the infinite as the basis of physical creation, then and there appears Man in his essential and eternal divine form. He is there almost as a sentinel, guarding the passage from the formless to form. Indeed, he is the first original form of the formless. A certain poet says that man is the archetype of all living forms. A bird is a flying man, a fish a swimming man, a worm a crawling man, even a plant is but a rooted man. His form belongs to a region beyond even the first principles of creation. The first principles that bring out and shape and uphold the manifested universe are the trinity: Life, Light and Delightin other terms, Sachchidananda. The whole complex of the manifest universe is resolvable into that unity of triple status. But behind even this supernal, further on towards the final disappearance into the absolute Unmanifestsumming up, as it were, in him the whole manifestationstands this original primordial form, this first person, this archetypal Man.
05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is the world that we see really like? Is it mental, is it material? This is a question, we know, philosophers are familiar with, and they have answered and are still answering, each in his own way, taking up one side or other of the antinomy. There is nothing new or uncommon in that. The extraordinary novelty comes in when we see today even scientists forced to tackle the problem, give an answer to it,scientists who used to smile at philosophers, because they seemed to assault seriously the windmills of abstract notions and airy concepts, instead of reposing on the terra firmaof reality. The tables are turned now. The scientists have had to start the same business the terra firmaon which they stood as on the securest rock of ages is slipping away under their feet and fast vanishing into smoke and thin air. Not only that, it is discovered today that the scientist has always been a philosopher,' without his knowledgea crypto-philosopher,only he has become conscious of it at last. And furthermirabile dictum!many a scientist is busy demonstrating that the scientist is, in his essence, a philosopher of the Idealist school!
Physical Science in the nineteenth century did indeed develop or presuppose a philosophy of its own; it had, that is to say, a definite outlook on the fundamental quality of things and the nature of the universe. Those were days of its youthful self-confidence and unbending assurance. The view was, as is well-known, materialistic and deterministic. That is to say, all observation and experiment, according to it, demonstrated and posited:
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So the scientists of today are waking up to this disconcerting fact. And some have put the question very boldly and frankly: do not all laws of Nature contain this original sin of the observer's interference, indeed may not the laws be nothing else but that? Thus Science has landed into the very heart the bog and quagmire, if you likeof abstruse metaphysics. Eddington says, there is no other go for Science today but to admit and delcare that its scheme and pattern of things, as described by what is called laws of Nature, is only a mental construct of the Scientist. The "wonderful" discoveries are nothing but jugglery and legerdemain of the mindwhat it puts out of itself unconsciously into the outside world, it recovers again and is astonished at the miracle. A scientific law is a pure deduction from the mind's own disposition. Eddington goes so far as to say that if a scientist is sufficiently introspective he can trace out from within his brain each and every law of Nature which he took so much pains to fish out from Nature by observation and experiment. Eddington gives an analogy to explain the nature of scientific law and scientific discovery. Suppose you have a fishing net of a particular size and with interstices of a particular dimension; you throw it into the sea and pull out with fishes in it. Now you count and assort the fishes, and according to the data thus obtained, you declare that the entire sea consists of so many varieties of fish and of such sizes. The only error is that you could not take into account the smaller fishes that escaped through the interstices and the bigger ones that did not at all fall into the net. Scientific statistics is something of this kind. Our mind is the net, and the pattern of Nature is determined by the mind's own pattern.
Eddington gives us absolutely no hope for any knowledge of an objective world apart from the objectification of mind's own constructs. This is a position which a scientist, quascientist, finds it difficult to maintain. Remedies and loop-holes have been suggested with what result we shall presently see.
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That seems to be the burden, the underlying preoccupation of modern physical science: it has been forced to grope towards some kind of mystic perception; at least, it has been put into a frame of mind, due to the crumbling of the very fundamentals of the past structure, which is less obstructive to other sources and spheres and ways of knowledge. Certainly, we must admit that we have moved very far from Laplace when we hear today a hard-boiled rationalist like De Broglie declare:
The idealisations more or less schematic that our mind builds up are capable of representing certain facets of things, but they have inherent limitations and cannot contain within their frames all the richness of the reality. 4
05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In the old world, before Science was born, sufficient distinction or discrimination was not made between the observer and the observed. The observer mixed himself up or identified himself with what he observed and the result was not a scientific statement but a poetic description. Personal feelings, ideas, judgments entered into the presentation of facts and the whole mass passed as truth, the process often being given the high-sounding name of Intuition, Vision or Revelation but whose real name is fancy. And if there happened to be truth off act somewhere, it was almost by chance. Once we thought of the eclipse being due to the greed of a demon, and pestilence due to the evil eye of a wicked goddess. The universe was born out of an egg, the cosmos consisted of concentric circles of worlds that were meant to reward the virtuous and punish the sinner in graded degrees. These are some of the very well-known instances of pathetic fallacy, that is to say, introducing the element of personal sentiment in our appreciation of events and objects. Even today Nazi race history and Soviet Genetics carry that unscientific prescientific tradition.
Science was born the day when the observer cut himself aloof from the observed. Not only so, not only he is to stand aside, outside the field of observation and be a bare recorder, but that he must let the observed record itself, that is, be its own observer. Modern Science means not so much the observer narrating the story of the observed but the observed telling its own story. The first step is well exemplified in the story of Galileo. When hot discussion was going on and people insisted on sayingas Aristotle decided and common sense declared that heavier bodies most naturally fall quicker from a height, it was this prince of experimenters who straightaway took two different weights, went up the tower of Pisa and let them drop and astounded the people by showing that both travel with equal speed and fall to the ground at the same time.
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.
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Science has not spiritualised (or idealised or mentalised) the world; it has not spiritualised itself. Agreed. But what it has done is remarkable. First, with its new outlook it has cut away the ground from where it was wont to give battle to religion and spirituality, it has abjured its cast-iron strait-jacket mentality which considered that senses and syllogism encompass all knowledge and objects of knowledge. It has learnt humility and admits of the possibility of more things there being in heaven and earth which are not amenable to its fixed co-ordinates. Secondly, it has gone at times even beyond this attitude of benevolent neutrality. For certain of its conclusions, certain ways of formulation seem to echo other truths, other manners. That is to say, if Science by itself is unable to reach or envisage the spiritual outlook, yet the position it has reached, the vistas it envisages seem to be not perhaps exactly one with, but in line with what our vision (of the scientific world) would be like if once we possess the spiritual eye. Matter, Science says today, is energy and forms of matter, objects, are various vibrations of this one energy. What is this energy? According to science, it is electrical, radiant, ethereal (Einstein replaces "ether" by "field")biological science would venture to call it life energy. You have only to move one step farther and arrive at the greater and deeper generalisationMatter is a mode of the energy of consciousness, all forms of Matter are vibrations of consciousness.
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05.11 - The Soul of a Nation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
When however the soul withdraws, when a nation in a particular cycle of its soul manifestation has fulfilled its role and mission, the body of the nation falls gradually into decadence. The elements that composed the organic reality, the living consistency of national life disintegrate, lose their energy and cohesive capacity; they die out and are dispersed or persist for a time as a confused mixture of disconnected and mechanically moving cells. But it may happen too that in an apparently dying or dead nation, the soul that retired comes back' again, not in its old form and mode of life for that cannot beEgypt, if it lives again today cannot repeat the ages of the Pharaohs and the Pyramids-but in a new personality, with a fresh life purpose, In such a case what happens is truly a national resurrectiona Lazarus coming back to life at the touch of the Divine.
We do not believe that India was ever completely dead or hopelessly moribund: her soul, although not always in front, was ever present as a living force, presiding over and guiding her destiny. That is why there is a perennial capacity for renewal in her and the capacity to go through dire ordeals. And to live up to her genius, she too must know how to march with the time, that is to say, not to cling to old and past formsto be faithful to the ancient soul does not mean eternising the external frames and formulas that expressed that soul one time or another. Indeed the soul becomes alive and vigorous when it finds a new disposition of the life plan which can embody and translate a fresh creative activity, a new fulfilment emanating from the depths of the soul.
05.13 - Darshana and Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The procedure of European philosophy is different. There the reason or the mental light is the starting-point. That light is cast about: one collects facts, one observes things and happenings and then proceeds to find out a general trutha law, a hypothesisjustified by such observations. But as a matter of fact this is the ostensible method: it is only a make-believe. For mind and reason are not normally so neutral and impersonal, a tabula rasa. The observer already comes into the field with a definite observational angle and a settled viewpoint. The precise sciences of today have almost foundered on this question of the observer entering inextricably into his observations and vitiating them. So in philosophy too as it is practised in Europe, on a closer observation, if the observer is carefully observed, one finds not unoften a core of suppositions, major premises taken for granted hidden behind the logical apparatus. In other words, even a hardened philosopher cherishes at the back of his mind a priorijudgments and his whole philosophy is only a rationalisation of an inner prejudgment, almost a window-dressing of a perception that came to him direct and in other secret ways. That was what Kant meant when he made the famous distinction between the Pure and the Practical Reason and their categories. Only the direct perceptions, the spiritual realisations are so much imbedded behind, covered so much with the mist of mind's struggle and tension and imaginative construction that it is not always easy to disengage the pure metal from the ore.
We shall take the case of one such philosopher and try to illustrate our point. We are thinking of Whitehead. The character of European philosophical mind is well exemplified in this remarkable modern philosopher. The anxiety to put the inferences into a strict logical frame makes a naturally abstruse and abstract procedure more abstruse and abstract. The effort to present suprarational truths in terms of reason and syllogism clouds the issues more than it clarifies them. The fundamental perception, the living intuition that is behind his entire philosophy and world outlook is that of an Immanent God, a dynamic evolving Power working out the growth and redemption of mankind and the world {the apotheosis of the World, as he puts it). It is the theme which comes last in the development of his system, as the culminating conclusion of his philosophy, but it is the basic presupposition, the first principle that inspires his whole outlook, all the rest is woven and extended around this central nucleus. The other perception intimate to this basic -original perception and inseparable from it is a synthetic view in which things that are usually supposed to be contraries find their harmony and union, viz.,God and the World, Permanence and Flux, Unity and Multiplicity, the Universal and the Individual. The equal reality of the two poles of an integral truth is characteristic of many of the modern philosophical systems. In this respect Whitehead echoes a fundamental conclusion of Sri Aurobindo.
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To return to our main theme, we should point out, however, that in Europe too at one time (during the whole Middle Age, the Age of Scholasticism) philosophy was considered only as a handmaid of Religion, it had to echo and amplify and reason out the dogmas (which were sometimes real spiritual experiences or revelations); but the New Illumination came and philosophy declared her autonomy, only that autonomy did not last long. For today in Europe, Philosophy has become the handmaid of Science. It was natural, since Reason is not a self-sufficient faculty, it is mediatory and must be ancillary either to something above it 'or something below iteither to Revelation or to sense-perception.
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05.16 - A Modernist Mentality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Further Monsieur Gide says, God is nowhere, he has to be created. If he means that God is not anywhere in the manifest physical world, especially, the physical world of today, it is true, though here too partially true. God is never truly absent; even in and through this dismal and distressed age of ours he is ever present, a living power of abounding Graceeven if behind the veil, even if not patent to the sense-bound observer. Still God has to be made patent, established concretely in the physical world also, in the everyday normal human affairs. But, again, how to do it? And who is to do it? You or I in our complete, at best half-lit hazy ignorance? By running blindly full tilt against any and all atheism and denial and egoism and arrogance, shouting at them, pointing the finger of scorn at them or being physically violent upon them? It were best if we moved with as much vigour against our own selves, against the ungodly within us. If one begins seriously at home, in dealing with oneself one will be best equipped to deal with the others and the world, in the process of new-creating in oneself one will be in a position to find out exactly what lies in the way of a new creation outside.
A deeper sense of truth and rectitude says: you have no right to break unless you have the power to make. Even an illusion you cannot and should not break if you do not know how and what to replace; you will only replace it by a greater and more disastrous illusion, you must yourself have the full vision of the truth, you must yourself realise and establish it in yourself, in your inner being as well as your outer personality. Then only you will have secured full authority (Ramakrishna's chaprash, badge) to make and unmake. If you have not the needed authority, then you must obey implicitly one who possesses the authority.
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.
05.18 - Man to be Surpassed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Yes, man's true humanity, says Kahler, almost echoing Nietzcshe, consists precisely in his capacity to surpass himself. The animal is wholly engrossed in its natural nature and activities; but man is capable of standing back, can separate from his biological self, observe, control and direct. For him "existence" truly means (as the Existentialist declares today) ex+sistere or ex+stare, to stay or stand outside. That is the surpassing enjoyed by him and demanded of himgoing beyond one's natural or normal self. But there is a danger here. For there can be a too much surpassing, a going away altogether, as religion or spirituality usually enjoins. Christianity, for example, which is in many senses a movement contrary to the Greek spirit, taught a transcendence that was for luring or driving the human soul away from the world and men towards an extra-terrestrial summum bonum.
That is a false light, a wrong lead. Surpassing should not mean going beyondup and away: it means rather coming out of one's self and going abroad, finding one's kinship and unity with others, with the world around. The individualisation of the selfgiven by the Greek culturewas the first step; the next step in evolution is the "collectivisation" of the self. It is not in the Nazi or Bolshevic sense that we have to understand the word: it does not equate with totalitarianism. The peril is there, no doubt.
05.20 - The Urge for Progression, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In the process of the expression and embodiment of this innermost truth, the first necessary condition is, as we have said, sincerity, that is to say, a constant reference to the demand of that truth, putting everything and judging everything in the light of that truth, a vigilant wakefulness to it. The second condition is progression. It is the law of the Truth that it is expressing itself, seeking to express itself continually and continuously in the march of life; it is always unfolding new norms and forms of its light and power, ever new degrees of realisation. The individual human consciousness has to recognise that progressive flux and march along with it. Human consciousness, the complex of external mind and life and body consciousness, has the habit of halting, clinging to the forms, experiences and gains of the past, storing them in memory, agreeing to a minimum change only just to be able to pour the new into the old. But this conservatism, which is another name for tamasis fatal to the living truth within. Even like the lan vitalso gloriously hymned by Bergson, the inmost consciousness, the central truth of being, the soul lanhas always a forward-looking reference. And it is precisely because the normal instrument of the body and life and mind has always a backward reference, because it slings ,back and cannot keep pace with the march of the soul-consciousness that these members stagnate, wear away, decay and death ends it all. The past has its utility: it marks the stages of progress. It means assimilation, but must not mean stagnation. It may supply the present basis but must always open out to what is coming or may come. If one arrives at a striking realisation, a light is revealed, a Voice, a mantra heard, a norm disclosed, it is simply to be noted, taken in the stuff of the being, made part and parcel of the consciousness; you leave it at that and pass and press on. You must not linger at wayside illuminations however beautiful or even useful some may be. The ideal of the paryataka the wanderermay be taken as a concrete symbol of this principle. The Brahmanas described it graphically in the famous phrase, caraivete, "move on". The Vedic Rishi sang of it in the memorable hymn to Dawn, the goddess who comes today the last of a succession of countless dawns in the immemorial past and the first of a never-ending series of the future. The soul is strung with a golden chain to the Great Fulfilment that moves ahead: even when fulfilled the soul does not rest or come to the end of its mission, it continues to be an ever new expression or instrumentation of the Infinite.
***
05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In his quest for Brahman, Bhrigu came in contact first of all with the material existence and so took Matter to be the ultimate Reality. He was asked to move on and at the next step he met Life and considered that as Brahman. He was asked to move farther on and at the third stage he found Mind which then appeared to him as the Reality. He had to proceed farther and enter and pass through other higher formulations till finally he entered the highest expanse (parame vyoman). Now applying the parable to the situation today and the modern quest we can say that Science like Bhrigu is at the first stepand, for some, stuck there contented like the Asura Virochana of another Upanishadic parable, although it has become fidgety and somewhat uncertain in recent times: some others the "vitalist" scientists and philosophersare in the second stage. And yet there is a third category, the idealist philosophers generally, who are emerging from the second into the third.
It seems that the School of Anguish is on the borderl and between the second and the third stage, that is to say, the vital rising into the mental or the mental still carrying an impress of the vital consciousness. It is the emergence of the Purusha consciousness, the individual being in its heart of hearts, in its pure status: for it is that that truly evolves, progresses from level to level, deploying and marshalling according to its stress and scheme the play of its outward nature. Now the Purusha consciousness, as separate from the outward nature, has certain marked characteristics which have been fairly observed and comprehended by the exponents of the school we are dealing with. Sartre, for example, characterises this beingtre en soi, as distinguished from tre pour soi which is something like dynamic purusha or purusha identified or associated with prakrtias composed of the sense of absolute freedom, of full responsibility, of unhindered choice and initiation. Indeed, Purusha is freedom, for in its own status it means liberation from all obligations to Prakriti. But such freedom brings in its train, not necessarily always but under certain conditions, a terrible sense of being all alone, of infinite loneliness. One is oneself, naked and face to face with one's singleness and unbreakable, unsharable individual unity. The others come as a product or corollary to this original sui generisentity. Along with the sense of freedom and choice or responsibility and loneness, there is added and gets ingrained into it the sense of fear and anxiety the anguish (Angst). The burden that freedom and loneliness brings seems to be too great. The Purusha that has risen completely into the mental zone becomes wholly a witness, as the Sankhyans discovered, and all the movements of his nature appear outside, as if foreign: an absolute calm and unperturbed tranquillity or indifference is his character. But it is not so with regard to the being that has still one foot imbedded in the lower region of the vital consciousness; for that indeed is the proper region of anguish, of fear and apprehension, and it is there that the soul becoming conscious of itself and separate from others feels lone, lonely, companionless, without support, as it were. The mentalised vital Purusha suffers from this peculiar night of the soul. Sartre's outlook is shot through with very many experiences of this intermediary zone of consciousness.
05.29 - Vengeance is Mine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The right attitude, then, for a sadhak who has to live dangerously in the world of today is to rise above the turmoils that surge around, to lift the consciousness to a serener height and aspire wholly towards the help and guidance from above, not to be moved by the blast that passes but hold himself firmly anchored upon the rock of ages, the Divine Grace. It is only then that the question can come of actually taking part in the battle of life for it is then that you can act as God's agent or instrument. If you have to take to the field of actual battle you must first receive God's commission (chaprashas Ramakrishna called it), even as Arjuna did.
***
05.31 - Divine Intervention, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But we have arrived today at a stage when this old-world view has perforce to be discarded. We can no longer take Laplace seriously: for scientists themselves have established as a fact in physical Nature the indeterminacy of her movements, the impossibility of foretelling a laLaplace, not because of any deficiency in the human instrument but because of the very nature of things. Science is of course at a loss to explain the why or even the how of this indeterminacy. We say, however, that it is nothing but the intrusion of another, a different kind of force in the field of the forces actually at play. That force comes from a higher, a subtler level. Things and forces move in their ordinary round, according to the normal laws, bound ,within their present frame: but always there drops in from elsewhere an unknown element, a force or energy or impulse of another quality, which causes a shift of emphasis in the actual, brings about a change unaccountable and unforeseen. This is what is called miracle: the imposition of a higher law, a generic law governing subtler forms and forces upon an inferior and grosser sphere. And the higher or subtler the plane from which the new force descends the plane can be anything between the one nearest to the material, the subtle physical or ethereal, and the one nearest to the other extreme, the spiritual the greater will be the change in nature, quality and extent in the lower order. Such miracles, interventions, providential happenings are not rare. They are always occurring, only they do not attract attention. For it is these phenomena that are the real causes of all progresscosmic as well as individual. Evolution is based upon this truth of Nature.
Man is not bound to the present pattern or complex of his nature and character: he is not irrevocably fixed to the framea Procrustean bedgiven by the parallelogram of actual forces in or around him. Always he can call down forces or forces can descend into him from otherwhere and bring about a change, even a revolution in the mode and make-up of his character and nature and life. What we call "opening" in our. Sadhana refers to this factor in our consciousness. It means the possibility of the descent of a higher force in our normal nature. Nature is not such a solid stream-lined structure as not to admit of any interstices in it. We know of the comparatively vast spaces that separate atom from atom, the immense emptiness across which even the ultimate nuclear particles have to act upon each other. These are the loop-holes in the great net and it is precisely through them that other forces percolate.
06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
We know of worldsvital worldswhich are made of the most unimaginable horror and ugliness and devilry. Many have contacted such domains either consciously in the course of their yogic experiences or unconsciously in nightmare. They bear testimony to the stark monstrosity of these worlds the gloom, the fear, the pain and torture, the doom and damnation that reign there. That entire inner world seems to have precipitated itself upon earth and taken a body here. A radiant poet spoke of Paradise being transplanted upon earth in the shape of a happy city (the city of the Raghus): today we have done the opposite miracle, the devil's capital city is installed upon earth, or even something worse. For, in the subtler worlds there is a saving grace, after all. If you have within you somewhere an aspiration, a trust, a faith, a light the enemy cannot touch you or maul you badly. You may have also around you there beings who help you, a teacher, a guide who is near visibly or invisibly to give you the necessary warning or protection. But here below when the enemy has clothed himself in a material form and armed himself with material weapons, you are almost helpless. To save yourself from a physical blow, it is not always enough to have the proper inner consciousness only. Something more is needed.
Therefore misery stalks large upon the earth. Nothing com-parable to it, either in quality or quantity, can history offer as an example. Man finds no remedy for his ills, he does not dare to hope for any. He feels he is being irretrievably drawn into the arms of the Arch-enemy.
--
Now the same principle can be extended to the wider collective development. Civilisation has reached a status today when the next higher status can be and must be at-tempted. Man has risen to a considerable height in the mental sphere; the time and occasion are now here to step beyond into the supramental, the dynamically spiritual. Dangers are ahead, even around and close: all the forces of the infra-human, the submerged urges of animal atavism are pushing and pulling man down to a regression, to a reversion to type. The choice is indeed crucial. If the civilisation is to perish, it means mankind has to start over again its life course, begin, that is to say, at the baby stage, once more to go through the slow process of centuries to acquire the mastery that has been attained in the physical, the vital and the mental domains. Already there have been such lost periods in man's evolution now submerged in his consciousness and their gains are being with difficulty recovered. But a landslide at this critical hour will be a colossal catastrophehumanly speaking, something almost irremediable.
For here is the sense of the crisis. The mantra given for the new age is that man shall be transcended and in the process, man, as he is, shall go. Man shall go, but something of the vehicle that the present cycle has prepared will remain. For, that precisely has been the function of the passing civilisation, especially in its later stages, viz, to build up a terrestrial temple for the Lord. The aberration and deformation, rampant today, mean only an excess of stress upon this aspect, upon the external presentation which was ignored or not sufficiently considered in the earlier and higher curves of the present civilisation. The spiritual values have gone down, because the material values came to be regarded as valueless and this upset the economy or balance in Nature. It is true that we have gone far, too far in our revanche. And the problem that faces us today is this: whether mankind will be able to change sufficiently and grow into the higher being that shall inhabit the earth as its crown in the coming cycle or, being unable, will go totally, disappear altogether or be relegated to the backwater of earthly life, somewhat like the aboriginal tribes of today.
***
06.28 - The Coming of Superman, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Always, however, exceptions are possible. Even now, where conditions of life are happier and things are expected to be more smooth and harmonious, there exist people who are by nature so obscure, quarrelsome and turbulent that they are not touched at all and go on in their way finding always occasions to quarrel and fight and create trouble. They will be in the midst of the new humanity as Hottentots or Head-huntersaborigines and savagesare today in the eyes of civilised humanity.
***
07.17 - Why Do We Forget Things?, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
There is another thing. Apart from the fact that memory by itself in its very nature is a defective organ, there is the other fact that I there are different states of consciousness one following another. Each state faithfully records the phenomena of that moment, whatever they may be. Now, if your mind is calm and clear, wide and strong, you can by concentrating your consciousness on that moment bring out of it and recall in your present active state what is recorded there of your movements then; you can, that is to say, go back to the particular state of consciousness at a given moment and live it again. What is registered in your consciousness is never obliterated and hence not really forgotten. You can live a thousand years and you will not have forgotten that. Therefore, if you do not want to forget a thing, you must retain it through your consciousness, and not through your mental memory. As I have said, the mental memory fades away, new things, things of today replace old things, things of yesterday. But that of which you are conscious in your conscious-ness, you can never forget. It lies somewhere in the background, returns to you at your bidding. You have only to withdraw to that state of the consciousness where it lies imbedded. In this way you can recall things that you knew perhaps centuries ago. It is how you remember your past lives. For, a movement of consciousness never dies out, it is only the impressions on the surface brain-mind that are fugitive. What you have learnt with this superficial instrument laboriouslyonly read, heard, noted, underlinedleaves no lasting mark, but what is imbibed, breathed in into the stuff of consciousness remains. The brain is being constantly renewed and reformed. Old cells, cells that have become weak and atrophied are replaced by younger and stronger ones or the old cells combine differently or enter into other organisations. Thus the old impressions or memories they carried are obliterated.
It is, as I say, by entering into a previous state of consciousness where you experienced a thing that you can always call back the thing. Only you must know how to get at the point, submerged somewhere in the depths. The body, after death, dissolves, the greater part of the vital and the mind dissolves alsoonly a small portion that has been well organised, given a compact cohesive form endures. Such an achievement is a rare phenomenon. But it is otherwise with the consciousness. Consciousness is eternal. If you contact the consciousness you discover the whole mystery of the earth and creation. It is consciousness that can create.
07.39 - The Homogeneous Being, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
It is a very interesting exercise in which you can engage yourself. If you take it up and follow it regularly and assiduously, you will amuse yourself immensely and with profit. Time will never hang heavy, it will bear golden fruits. At the end, say of two or three years, you will see, if you look back, how much you have changed; you wonder how you could have thought or acted as you did. You find yourself a considerably changed personality. You can start the experiment from today itself and see how life becomes more and more amusing, interesting and significant.
***
07.42 - The Nature and Destiny of Art, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
In ancient times, in the great ages, in Greece, for example or even during the Italian Renaissance, particularly, however, in Greece and in Egypt, they erected buildings, constructed monuments for the sake of public utility. Their buildings were meant for the most part to be temples, sanctuaries to lodge their gods and deities. What they had in view was something total, whole and entire, beautiful and complete in itself. That was the purpose of architecture embodying the harmony of sweeping and majestic lines: sculpture was a part of architecture supplying details of expression and even painting came up to complete the expression: but the whole held together in a coordinated unity which was the monument itself. The sculpture was for the monument, the painting was for the monument; it was not that each was separate from the other and existed for itself and one did not know why it was there. In India, when a temple was being built, for example, what was aimed at was a total creation, all the parts combined to give effect to one end, to make a beautiful vesture for God, the one object of their adoration. All the great epochs of art were of this kind. But in modern times, in the latter part of the last century, Art' became a matter of business. A painting was done in order to be sold. You do your paintings, put each one in a frame and place them side by side or group them, that is, lump them together without much reason. The same with regard to sculpture. You make a statue and set it up anywhere without any connection whatsoever with the surroundings. It is always something foreign, extraneous in its setting, like a mushroom or a parasite. The thing in itself may not be quite ugly, but it is out of place, it is not part of an organic whole. We exhibit art today. Indeed, it is exhibitionism, it is the showing off of cleverness, talent, skill, virtuosity. A piece of architecture does not incarnate a living force as it used to do once upon a time. It is no longer the expression of an aspiration, of something that uplifts the spirit nor the expression of the magnificence of the Divine whose dwelling it is meant to be. You build houses here and there pell-mell or somehow juxtaposed without any coordinating idea governing them, without any relation to the environment where they are situated. When you enter a house, it is the same thing. A bit of painting here, a bit of sculpture there, some objects of art in one corner, a few others in another. Yes, it is an exhibition, a museum, a kaleidoscopic collection. It gives a shock to the truly sensitive artistic taste.
I do not say that a museum is not necessary or useful. It is a good means of education, that is to say, getting information about what other people or other epochs did. It is an aid to the historic knowledge of things. But it is far from being artistic. A museum is not the place where art can find its highest or its true expression. There is an art which seeks to coordinate, integrate distinct, discrete, contrary objects. It is called decorative art. And in so far as this art is successful, we are a step forward even in these days towards true art.
Here in India things are and should be a little different. In spite of the modern European invasion and in spite of certain lapses in some directions I may refer to what Sri Aurobindo calls the Ravi Varma interlude the heart of India is not anglicised or Europeanised. The Calcutta School is a signalthough their attempt is rather on a small scaleyet it is a sign that India's artistic taste, in spite of a modern education, still turns to what is essential and permanent in her culture and civilisation. You have still before you, within your reach, the old temples, the old paintings, to teach you that art creation is meant to express a faith, to give you the sense of totality and organisation. You will note in this connection another fact which is very significant. All these paintings, all these sculptures in caves and temples bear no signature. They were not done with the idea of making a name. today you fix your name to every bit of work you do, announce the event with a great noise in the papers, so that the thing may not be forgotten. In those days the artist did what he had to do, without caring whether posterity would remember his name or not. The work was done in an urge of aspiration towards expressing a higher beauty, above all with the idea of preparing a dwelling fit for the deity whom one invokes. In Europe in the cathedrals of the Middle Ages, things were done in the same spirit. There too at that time works were anonymous and bore no signature of the author. If any name came to be preserved, it was more or less by accident.
However, even the commercialism of today, hideous as it is, has an advantage of its own. Commercialism means the mixing together of all parts of the world. It effaces the distinction between Orient and Occident, brings the Orient near to the Occident and the Occident near to the Orient. With the exchange of goods, there happens an exchange of ideas and even of habits and manners. In ancient days Rome conquered Greece and through that conquest was herself conquered by the culture and civilisation of Greece. The thing is happening today on a much greater scale and more intensely perhaps. At one time Japan was educating herself on the American pattern; now that America has conquered Japan physically, she is being conquered by the spirit of Japan; even in objects manufactured in America, you notice the Japanese influence in some way or other.
***
08.08 - The Mind s Bazaar, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I propose to give you a task. You have ideas on things. You must surely have ideas on the world, life, the why of existence and the whence and the whither, wherefore we are here, our present occupation, our future realisation, etc., etc. Now try to put all these ideas in front of you and then arrange them. Will you find it easy? Surely it will amuse you and you will discover amazing things. First of all, the very work itself of exposition, that is to say, simply placing the ideas side by side in front of you, all the ideas that you have on a given subject, as if you were writing out a composition given in your class, will bring to you funny revelations. If you did not already have the habit of holding to a central idea, a central immutable truth, if that were possible, around which you arranged all the collateral ideas, organised them in a logical order, if, I say, you did not do anything like that before, you would find yourself, if not in a sad, at least in a comic situation. You can't imagine how many contradictory thoughts you are thinking in the course of an hour without the least surprise! For example, take this subject: "what is the goal towards which life is moving?" or "why do men take birth only to die?"take a subject a little general and even somewhat abstract like this and not the problem of why football today and not basket-ballthings can be easily explained away there and then try to line up all your ideas on the matter; you will see how queer the affair is.
How to distinguish between an idea that is one's own and an idea coming from elsewhere (a book or a person)?
08.13 - Thought and Imagination, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
First of all, you must know how to get beyond the terrestrial manifestation, in order to be able to imagine a new thing in it. And (or how many millions of years has earth existed! What has been the output of new things there? Countless, for no two things upon earth are exactly the same, although they may be very similar. It is not easy with your mind to get out of the earthly atmosphere. But if you have succeeded in doing that, you have to get out of the universal life. To enter into contact with all that has been here upon earth since the beginning of its appearance till the present day and then to enter into contact with the universal of which the earth forms only a tiny particle from its beginning to its formulation todaythis is not sufficient. You have still to go beyond, beyond the universal, into the transcendent, the unmanifest. Then you can think of imagining and bringing down something new into the manifestation and upon earth. Not that one cannot do this. But it is not so easy.
***
08.15 - Divine Living, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
But we can also say that it is something more divine than what has been manifested before. For the Infinity is there; that has no limit. Thus there will always be a growing perfection. What appears to us as imperfect today must have appeared as something perfect to which certain epochs of history yearned and aspired.
And there is no reason why the movement should stop. If it stopped it would mean an end of thingsa new pralaya.
--- Overview of noun today
The noun today has 2 senses (first 2 from tagged texts)
1. (69) today ::: (the present time or age; "the world of today"; "today we have computers")
2. (13) today ::: (the day that includes the present moment (as opposed to yesterday or tomorrow); "Today is beautiful"; "did you see today's newspaper?")
--- Overview of adv today
The adv today has 2 senses (first 2 from tagged texts)
1. (19) nowadays, now, today ::: (in these times; "it is solely by their language that the upper classes nowadays are distinguished"- Nancy Mitford; "we now rarely see horse-drawn vehicles on city streets"; "today almost every home has television")
2. (11) today ::: (on this day as distinct from yesterday or tomorrow; "I can't meet with you today")
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun today
2 senses of today
Sense 1
today
=> present, nowadays
=> time
=> attribute
=> abstraction, abstract entity
=> entity
Sense 2
today
=> day, twenty-four hours, twenty-four hour period, 24-hour interval, solar day, mean solar day
=> time unit, unit of time
=> measure, quantity, amount
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun today
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun today
2 senses of today
Sense 1
today
=> present, nowadays
Sense 2
today
=> day, twenty-four hours, twenty-four hour period, 24-hour interval, solar day, mean solar day
--- Coordinate Terms (sisters) of noun today
2 senses of today
Sense 1
today
-> present, nowadays
=> now
=> here and now, present moment, moment
=> date
=> time being, nonce
=> today
=> tonight
Sense 2
today
-> day, twenty-four hours, twenty-four hour period, 24-hour interval, solar day, mean solar day
=> tomorrow
=> today
=> yesterday
=> morrow
=> eve
=> date, day of the month
=> date
--- Grep of noun today
today
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Wikipedia - Svecofennian orogeny -- A series of related orogenies that resulted in the formation of much of the continental crust in what is today Sweden and Finland plus some minor parts of Russia
Wikipedia - Svindersvik -- Well-preserved 18th century country residence built in the 1740s, today part of Nordic Museum
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Wikipedia - Television Today -- American television series
Wikipedia - The Asian Today -- Fortnightly free newspaper distributed in the UK Midlands
Wikipedia - The Beach Boys Today! -- 1965 album by the Beach Boys
Wikipedia - The Today Show
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Wikipedia - Three-self formula -- Missiological strategy to establish indigenous churches: self-governance, self-support, and self-propagation. First coined in the late-19th century by various missions theorists, and still used today in certain contexts.
Wikipedia - Time Has Come Today -- 1966 single by The Chambers Brothers
Wikipedia - Today (1930 film) -- 1930 film
Wikipedia - Today (2012 film) -- 2012 film
Wikipedia - Today (2014 film) -- 2014 film
Wikipedia - Today (American TV program) -- American morning television program broadcast on NBC
Wikipedia - Today and Tomorrow (2003 film) -- 2003 film
Wikipedia - Today (Australian TV program) -- Australian breakfast television show
Wikipedia - Today.com
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Wikipedia - Today for the Last Time -- 1958 film
Wikipedia - Today I Was With Frieda -- 1928 film
Wikipedia - Today (NBC program)
Wikipedia - Today programme
Wikipedia - Today's Best Hits -- American syndicated radio format
Wikipedia - Today's Children (film) -- 1922 film
Wikipedia - Today's Chinese Version
Wikipedia - Today's FBI -- American television series 1981-1982
Wikipedia - Today's Menu for the Emiya Family -- Japanese manga series
Wikipedia - Today's Railways Europe -- English rail transport magazine
Wikipedia - Today's Railways UK -- English magazine
Wikipedia - Today (Thames Television series) -- Thames Television news magazine programme
Wikipedia - Today (The Smashing Pumpkins song) -- 1993 single by The Smashing Pumpkins
Wikipedia - Today (U.S. TV program)
Wikipedia - Today Was a Fairytale -- 2010 single by Taylor Swift
Wikipedia - Today We Live -- 1933 film by Howard Hawks, Richard Rosson
Wikipedia - Today with Claire Byrne -- Irish radio program
Wikipedia - Today with Des and Mel -- British television series
Wikipedia - Tomorrow Comes Today -- 2002 single by Gorillaz
Wikipedia - Toto, Fabrizi and the Young People Today -- 1960 film
Wikipedia - Ukkirasinghan -- 8th c. king of the Jaffna kingdom (today Sri Lanka)
Wikipedia - Universe Today
Wikipedia - USA Today -- American national daily newspaper
Wikipedia - Veterans Today -- Fake news website
Wikipedia - Where do you want to go today?
Wikipedia - World Literature Today
Wikipedia - World News Today -- BBC current affairs / news programme
Wikipedia - Your World Today -- Daily international news-magazine television series
Wikipedia - Youth of Today -- American hardcore punk band
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Kheper - Tantra_today -- 76
Integral World - Ancient Greek & Andean Ideas Can still be “Integral” and Useful Today, Giorgio Piacenza
Integral World - Blended Cultural Stages in Today's World and Individual Development, Giorgio Piacenza
Evolutionary Panentheism: A Godview for Today’s World
Today’s Next-Level Organizations
selforum - auroville today
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selforum - even today this king of gods is engaged
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dedroidify.blogspot - do-schools-today-kill-creativity-ken
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dedroidify.blogspot - this-happened-today
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dedroidify.blogspot - today
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wiki.auroville - Auroville_Today
Dharmapedia - Dharmapedia:Today's_featured_article/Today
Dharmapedia - Hinduism_Today
Dharmapedia - Psychology_Today
Psychology Wiki - Psychology_Today
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Married ... with Children (1987 - 1997) - Married with Children was a show about the lives of the disfunctional Bundys. Al Bundy is a middle aged shoe salesman who works at Gary's Shoes and Accessories for Today's Woman. The highlight of Al's life is scoring 4 touchdowns in one game for Polk High when his team won the High School Champio...
Today's Special (1986 - 1987) - After the department store has closed and all the customers have gone home, Jeff's magic hat is placed on his head, someone says the magic words, and he comes to life. He hangs with Jodie, Muffy, and Sam and they get into all kinds of situations.
The A-Team (1983 - 1987) - In 1972, a crack commando unit was sent to prison by a military court for a crime they didnt commit. These men promptly escaped from a maximum-security stockade to the Los Angeles underground. Today, still wanted by the government, they survive as soldiers of fortune. If you have a problem, if no o...
The Amazing Spider-Man (1977 - 1981) - This television adaptation of the massively popular comic book series actually had its share of fans, but not enough to keep it alive for very long. The Spiderman of today, made even more popular by the blockbuster movies, is of a...*ahem*... slightly higher ilk than this low budget production. Gr...
Todays Special (1980 - 1987) - Today's Special is a Canadian children's program that was produced by TV Ontario, and has run on countless television networks worldwide. The show had a seven-year run, from 1981 to 1987, with 121 episodes made during that time.
The Munsters Today (1988 - 1991) - This television series is a remake to the 1960's series The Munsters ,that Brings The Munster in the 1980's era. After Grandpa puts the family in sleeping coffins for 22 years they awake in the 80's singing to a mild rock version of the theme song
Nick at Nite (1985 - Current) - Nick at Nite is a programing block from 9pm-6am Sunday-Thursday and from 10pm-6am Friday-Saturday on Viacom's kids cable channel Nickelodeon. When Nick at Nite launched in 1985, the shows were from the 30s, 40s, 50s, 60s, and 70s. Today Nick at Nite's shows are from the 80s and 90s. Nick at nite's...
Thunder in Paradise (1993 - 1994) - Thunder in Paradise had 3 main stories in it's short lived season. The 3 stories were broken up into episodes. Later they were put onto VHS tape as 3 movies. The tapes are hard to find today as many were only sold to video rental stores. The first story line was produced in Tampa Florida. The second...
The NFL Today (1961 - Current) - The program began on September 17, 1961 on CBS entitled: "Pro Football Kickoff." On September 13, 1964, Frank Gifford began hosting the renamed "NFL Report," and later that year, it renamed the title: "The NFL Today." The NFL Today went off the air on CBS in 1993, when FOX bought out the NFC TV pa...
The Parent 'Hood (1999 - 2000) - For today's baby boomer parents, raising a family can not only be tricky, but can be extremely hazardous, especially leading kids through the treacherous maze from childhood, into their teens and then finally adulthood. Life in the Peterson household is no exception. But thank to the unpredictable a...
Early Edition (1996 - 2000) - His name is Gary Hobson. He gets tomorrow's newspaper today. He doesn't know how. He doesn't know why. All he knows is when the early edition hits his front door, he has twenty-four hours to set things right.
Gosei Sentai Dairanger (1993 - 1994) - 8000 years ago, the Daos civilization flourished in Southern China. The Daos Empire consisted in three tribes: Dai, Shura (ancestors of today's humanity) and Gorma who lived armoniously. However, one day the Gorma Tribe tried to take over the Empire. Thus began the war between the Gorma and the Dai...
Early Edition (1996 - 2012) - A man wakes up every morning to a cat that brings him his newspaper, this cat brings him tomorrows newspaper today.He trys to stop bad things from happening before they happen because the paper tells him when where and what is going to happen.
Little Women (1980 - 1980) - This version of Little Women was animated by Japan, who had decided to make the classic into an anime version that is mostly an unforgotten classic today.
Early Today (1982 - Current) - This is an American early weekday morning television news program that is broadcast from NBC News. The original version of Early Today was produced by NBC News from 1982 to 1983, with hosts at the time: Bryant Gumbel, Jane Pauley and Willard Scott. The current version of Early Today was originally...
Color Me a Rainbow (1987 - Current) - a Christian children's show that first aired in 1987 on the American Christian Television System (ACTS), which was a precursor to today's Hallmark Channel. The show was produced by Shepherd & Associates in Lincoln, Nebraska. Linda King was the creator of the show and did the voices for the puppets.h...
Weekend Today (1987 - Current) - NBC News began to premiere a weekend morning program: Weekend Today (which originally titled Sunday Today) on September 20, 1987.
Senran Kagura: Ninja Flash (2013 - 2013) - The Hanzo Academy is a prestigious prep school with a secret known only to a select few. Behind its walls is a training course for shinobi; trained spies and assassins that centuries ago had served the shoguns for their political and military needs. Today the tradition continues with five young fema...
Day & Date (1995 - 1997) - Daily syndicated show that features news, talk and entertainment issues focusing of today's and yesterday's events. Hosted by Dana King and Patrick Vanhorn.
News 12 Long Island (1986 - Current) - News 12 Long Island is for and about the people of Long Island, New York. Launched as America's first 24-hour news channel on December 15, 1986 and continues today.
The Early Show (1999 - 2012) - The former daily news and talk show on CBS. Designed as a competitior to ABC's Good Morning America and NBC's Today, the show debuted in 1999 replacing the original version of "CBS This Morning". It was originally hosted by Bryant Gumbel and Jane Clayson, who achieved notoriety after her confrontati...
Good Morning America (1975 - Current) - ABC News' weekday morning morning news and talk show. The show first launched in 1975 as AM America as a competitor to NBC's "Today". After failing, ABC looked to station WEWS in Cleveland who were airing a show called The Morning Exchange and re-branded their program as Good Morning America. The sh...
Newhart (1982 - 1990) - Dick Loudon and his wife Joanna decide to leave life in New York City and buy a little inn in Vermont. Dick is a how-to book writer, who eventually becomes a local TV celebrity as host of "Vermont Today." George Utley is the handyman at the inn and Leslie Vanderkellen is the maid, with ambitions of...
Today (1952 - Current) - Today (also referred to as The Today Show), is an American morning news and talk show airing every morning from NBC News. Debuting on January 14, 1952, it was the first of its genre, spawning similar morning news and entertainment television programs across the United States and around the world. Th...
AMHQ: America's Morning Headquarters (2000 - Current) - This American weekday morning program on The Weather Channel, debut on January 3, 2000 as 'Your Weather Today'. On November 12, 2012, the program changed its titles with a new name: "Morning Rush". On March 17, 2014, the program changed once again, this time with a new name: "AMHQ: America's Morni...
Ferris Bueller's Day Off(1986) - Ferris is a street-wise kid who knows all the tricks. Today he decides to take the day off school. When Ferris takes the day off, so must his best friends, Cameron and Sloane. Cameron is reluctantly persuaded to borrow his father's Ferrari, and together they hatch a plan to get Sloane out of class....
Garfield's Halloween Adventure(1985) - When Garfield is suddenly awoken one lazy morning by the Binky The Clown show, a character who Grafield dislikes, he is enlightened by the painted one when he learns that today is in fact Halloween. Garfield suddenly grows alert when he realizes that tonight is the night when you go knocking on door...
The Last House On The Left(1972) - THE LAST HOUSE ON THE LEFT is the explicitly brutal thriller which set the standards against which today's films are still judged. Directed by horror master Wes Craven (A NIGHTMARE ON ELM STREET, FRIDAY THE 13th), THE LAST HOUSE ON THE LEFT is a chilling drama of kidnap, torture and revenge that has...
Never Been Kissed(1999) - Josie Geller, at 25 the youngest Chicago Sun-Times copy editor, really is good at her job, which requires brain more than writing skills. The owner of the paper now wants her and no other to report undercover about today's high schools. Josie enrolls and quickly falls back into her own school habits...
Midnight Cowboy(1969) - The first, and only, X-rated film to win a best picture Academy Award, John Schlesinger's Midnight Cowboy seems a lot less daring today (and has been reclassified as an R), but remains a fascinating time capsule of late-1960s sexual decadence in mainstream American cinema. In a career-making perform...
The Full Monty(1997) - The setting is Sheffield England, once the "City of Steel", home of a massive steel industry and jobs aplenty. Today with the industry in decline and the steelworks closed down there is widespread unemployment and despair. Two unemployed friends stumble upon a Chippendales-like show that's very popu...
One From The Heart(1982) - Las Vegas. It's the Fourth of July, and today marks five years since Hank and Frannie moved in together. They'd planned to celebrate, but instead they fight. Hank is a "stick-in-the-mud;" Frannie is a "flake." They break up, and, in no time Frannie meets a suave singer-waiter, and Hank meets a lovel...
https://myanimelist.net/manga/5399/Safe_Again_Today
All Watched Over by Machines of Loving Grace ::: 1h | Documentary | TV Mini-Series (2011) Episode Guide 3 episodes All Watched Over by Machines of Loving Grace Poster A series of films about how humans have been colonized by the machines we have built. Although we don't realize it, the way we see everything in the world today is through the eyes of the computers. Stars: Adam Curtis, Stewart Brand, Peder Anker
Culture in Decline ::: 30min | Documentary | TV Series (2012- ) Episode Guide 6 episodes Culture in Decline Poster A satirical yet serious expression that challenges various cultural phenomena existing today which most of society seem to take for granted. Stars: Peter Joseph, Dutch Merrick, Scott Dennett
DanMachi: Is It Wrong to Try to Pick Up Girls in a Dungeon? On the Side - ::: Sword Oratoria: Dungeon ni deai o motomeru no wa machigatteiru no dar ka? Gaiden (original tit ::: TV-14 | 25min | Animation, Action, Adventure | TV Series (2017- ) Episode Guide 12 episodes DanMachi: Is It Wrong to Try to Pick Up Girls in a Dungeon? On the Side - Sword Oratoria Poster Sword princess Aiz Wallenstein. Today, once again, the strongest female swordsman heads to the giant labyrinth known as the "Dungeon" along with her allies. On the 50th floor where ... S Stars:
Day Break ::: TV-14 | 1h | Action, Drama, Sci-Fi | TV Series (20062007) Today Detective Brett Hopper will be accused of shooting state attorney Alberto Garza. He will offer his rock solid alibi. He will realize he's been framed. And he will run. Then he will wake up and start the day over again. Creator: Paul Zbyszewski
Disconnect (2012) ::: 7.5/10 -- R | 1h 55min | Drama, Thriller | 5 July 2013 (USA) -- A drama centered on a group of people searching for human connections in today's wired world. Director: Henry Alex Rubin (as Henry-Alex Rubin) Writer: Andrew Stern
Early Edition ::: TV-PG | 41min | Adventure, Comedy, Drama | TV Series (19962000) -- His name is Gary Hobson. He gets tomorrow's newspaper today. He doesn't know how. He doesn't know why. All he knows is when the early edition hits his doorstep, he has twenty-four hours to set things right. Creators:
Explained ::: TV-MA | 18min | Documentary | TV Series (2018 ) -- A documentary series that looks to explore the big questions of today. Creators: Joe Posner, Ezra Klein
House of Lies ::: TV-MA | 28min | Comedy, Drama | TV Series (20122016) -- Charming, fast-talking Marty Kaan and his crack team of management consultants use every dirty trick in the book to woo powerful CEOs and close huge deals in this scathing, irreverent satire of corporate America today. Creator:
Jeopardy! ::: TV-G | 30min | Game-Show | TV Series (1984 ) Next Episode Today -- A returning champion and two challengers test their buzzer skills and their knowledge in a wide range of academic and popular categories. Creator:
Pokmon the Movie: I Choose You! (2017) ::: 6.3/10 -- Pokmon the Movie: I Choose You (original title) -- Pokmon the Movie: I Choose You! Poster Ash Ketchum from Pallet Town is 10 years old today. This means he is now old enough to become a Pokmon Trainer. Ash dreams big about the adventures he will experience after receiving his first Pokmon from Professor Oak. Director: Kunihiko Yuyama Writers: Takeshi Shudo (earlier screenplay), Takeshi Shudo | 3 more credits
Snowfall ::: TV-MA | 44min | Crime, Drama | TV Series (2017 ) Next Episode Today -- A look at the early days of the crack cocaine epidemic in Los Angeles during the beginning of the 1980s. Creators:
South Park ::: TV-MA | 22min | Animation, Comedy | TV Series (1997 ) Season 24 Returns Today -- Follows the misadventures of four irreverent grade-schoolers in the quiet, dysfunctional town of South Park, Colorado. Creators:
Superman and Lois -- 42min | Action, Adventure, Drama | TV Series (2021 ) ::: Follow the world's most famous super hero and comic books' most famous journalist as they deal with all the stress, pressures, and complexities that come with being working parents in today's society. Creators:
Teen Titans ::: TV-Y7-FV | 23min | Animation, Action, Adventure | TV Series (20032006) -- A team of five teenaged superheroes save the world from many villains around their city while experiencing things normal teens face today. Creators: David Slack, Bob Haney, Bruno Premiani | 4 more credits
The Ellen DeGeneres Show ::: Ellen: The Ellen DeGeneres Show (original tit ::: TV-G | 1h | Comedy, Talk-Show | TV Series (2003 ) Next Episode Today -- A mix of celebrity interviews, musical performers, audience participation games, and segments spotlighting real people with extraordinary stories and talents.
The Late Show with Stephen Colbert ::: TV-PG | 41min | Comedy, Talk-Show | TV Series (2015 ) Next Episode Today Stephen Colbert took over as host, executive producer and writer of THE LATE SHOW on Tuesday, Sept. 8, 2015. The comedy-variety-talk show is broadcast five nights a week from the Ed Sullivan theater in New York. Stars: Stephen Colbert, Jon Batiste, Stay Human
The Seven Deadly Sins ::: Nanatsu no taizai (original tit ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (2014- ) Next Episode Today Episode Guide 86 episodes The Seven Deadly Sins Poster -- The legend of the confrontation between the Seven Deadly Sins and the Holy Knights.
Today's Special (2009) ::: 6.6/10 -- R | 1h 39min | Comedy | 11 November 2009 (USA) -- In this super-feel-good foodie comedy, young Manhattan chef Samir rediscovers his heritage and his passion for life through the enchanting art of cooking Indian food. Director: David Kaplan Writers:
Vice (2018) ::: 7.2/10 -- R | 2h 12min | Biography, Comedy, Drama | 25 December 2018 (USA) -- The story of Dick Cheney, an unassuming bureaucratic Washington insider, who quietly wielded immense power as Vice President to George W. Bush, reshaping the country and the globe in ways that we still feel today. Director: Adam McKay Writer:
Zeitgeist (2007) ::: 8.1/10 -- Not Rated | 1h 58min | Documentary, History | Video 1 June 2007 -- Mythology and belief in society today, presenting uncommon perspectives of common cultural issues. Director: Peter Joseph Writer: Peter Joseph Stars:
https://abc.fandom.com/wiki/Today's_FBI
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https://arrow.fandom.com/wiki/Legends_of_Today
https://battlefordreamisland.fandom.com/wiki/Today's_Very_Special_Episode
https://burnout.fandom.com/wiki/Today's_Best
https://csi.fandom.com/wiki/Today_is_Life
https://dc.fandom.com/wiki/Batwoman_(TV_Series)_Episode:_How_Queer_Everything_is_Today!
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https://dreamfiction.fandom.com/wiki/2000_Today_in_Croeya
https://dreamfiction.fandom.com/wiki/2000_Today_in_Eruowood
https://entershikari.fandom.com/wiki/Today_Won
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https://fifthharmony.fandom.com/wiki/Today_Show
https://glee.fandom.com/wiki/Getting_Married_Today
https://jet.fandom.com/wiki/WikiJET:Contribute_Today
https://kingsquest.fandom.com/wiki/King's_Quest_VI:_Heir_Today,_Gone_Tomorrow
https://logos.fandom.com/wiki/2000_Today
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https://logos.fandom.com/wiki/Sunday_Today_with_Willie_Geist
https://logos.fandom.com/wiki/Today_and_Tomorrow_Channel
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https://logos.fandom.com/wiki/Today_(Australian_TV_Show)
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https://logos.fandom.com/wiki/Today_(United_States)/Other
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https://marvelanimated.fandom.com/wiki/Wolverine_Weapon_X:_Tomorrow_Dies_Today_(TV_Series)
https://megamitensei.fandom.com/wiki/Today
https://memory-beta.fandom.com/wiki/Here_Today
https://memory-beta.fandom.com/wiki/McIverton_Today!
https://memory-beta.fandom.com/wiki/UFP_Today
https://memory-beta.fandom.com/wiki/Yesterday,_Today_and_Tomorrow
https://munster.fandom.com/wiki/The_Munsters_Today
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https://onepiecefanfiction.fandom.com/wiki/Today's_News
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Cinderella Girls Gekijou -- -- Gathering, Lesprit -- 13 eps -- 4-koma manga -- Comedy Slice of Life -- Cinderella Girls Gekijou Cinderella Girls Gekijou -- Our idol friends are back again today! Get a rare look at how idols spend their days off, as well as their comical interactions with each other in this hyper-fun-filled short anime. -- -- (Source: Crunchyroll) -- -- Licensor: -- Crunchyroll -- 15,265 6.54
Code Geass: Dakkan no Z -- -- Sunrise -- ? eps -- Original -- Action Military Sci-Fi Super Power Drama Mecha -- Code Geass: Dakkan no Z Code Geass: Dakkan no Z -- (No synopsis yet.) -- - - ??? ??, ???? -- 21,063 N/A -- -- Battle Girl High School -- -- SILVER LINK. -- 12 eps -- Game -- Action Sci-Fi School -- Battle Girl High School Battle Girl High School -- Based on COLOPL's school action role-playing game. Set in the year 2045. The world has been contaminated by Irousu (mysterious invaders who suddenly appeared), and humans find themselves restricted and contained. Standing boldly against these invaders are ordinary girls everywhere, without a powerful army or even weapons. -- -- The Shinjugamine Girls Academy is a school for these "Hoshimori" (Star Guardians) destined to fight the Irousu. The player is assigned to this academy to train the girls and take back the contaminated Earth. And so, once again, the chimes echo through the sun-strewn schoolyard to mark the beginning of classes today... -- -- (Source: ANN, edited) -- -- Licensor: -- Sentai Filmworks -- 21,061 5.83
Future Card Buddyfight -- -- OLM, Xebec -- 64 eps -- Card game -- Game -- Future Card Buddyfight Future Card Buddyfight -- An adaptation of the Future Card Buddyfight card game. -- -- Future Card Buddyfight takes place in a more futuristic version of today. The card game connects to a parallel universe through special cards (Buddy Rare Cards) that act as portals. They bring monsters to Earth in order for them to become buddies with humans. Through friendship and courage, they take on and fight challenges, known as Buddyfights, where people of all ages have friendly non-hurtful competitions. The main character, Gaou Mikado has just started Buddyfighting. As the story progresses, Buddyfights are seeming to become a little too real... -- 8,294 6.72
Gantz -- -- Gonzo -- 13 eps -- Manga -- Action Sci-Fi Horror Psychological Supernatural Drama Ecchi -- Gantz Gantz -- Thought your life was bad? Sometimes, death is worse. There is no salvation, peace, nor god waiting to receive you into their care. But wait, a god? Maybe you are talking about that big black ball stuck in the room with you. Now you are thrown into a game, fighting green aliens and robot monsters for the chance to survive. -- -- When Kei Kurono is killed, he thus finds himself caught in such a game—a test of his skills, morals, and will to survive. His life is not his own; his death is spat and trampled upon over and over again. What happens if he does not listen? God knows. -- -- A word of warning: Gantz is not for the faint-hearted, but neither is it as simple as it looks. Gore, rape, and violence is rampant, as are portrayals of greed, violence, and all the ugliness that one sees in society today. -- -- -- Licensor: -- ADV Films, Funimation -- TV - Apr 13, 2004 -- 293,426 7.04
Grisaia no Meikyuu: Caprice no Mayu 0 -- -- 8bit -- 1 ep -- Visual novel -- Drama -- Grisaia no Meikyuu: Caprice no Mayu 0 Grisaia no Meikyuu: Caprice no Mayu 0 -- Having attended Mihama Academy for about a year, Yuuji Kazami has seemingly found his place within the school, but he suddenly decides to pursue a promotion in CIRS. After consulting JB about his intentions, they both thoroughly examine Yuuji's documents and dissect the events of his upbringing to determine if the job is fit for him. -- -- Meanwhile, unbeknownst to the two, the girls of Mihama uncover some torn documents in Yuuji's room. After restoring the papers, they discover the story that has formed—or perhaps broken—Yuuji into the man he is today. However, what was thought to be history has haunted him to the present, and the chains of the past begin to drag him back into the darkness... -- -- -- Licensor: -- Sentai Filmworks -- Special - Apr 12, 2015 -- 184,573 7.90
Gunslinger Stratos The Animation -- -- A-1 Pictures -- 12 eps -- Game -- Action Sci-Fi -- Gunslinger Stratos The Animation Gunslinger Stratos The Animation -- A.D. 2115—the island nation once called Japan is now known as the "17th Far East Imperial City Management District." -- -- The citizens were promised a life of peace in exchange for some of the comfort they were used to having. People believed their lives would never change and tomorrow will be the same as today. No one suspected the impending doom which their society was about to face. -- -- "Degradation"—a rare disease which led to the total disintegration of the human body to a mere pile of sand was slowly but surely spreading throughout the world. -- -- Tohru Kazasumi, an ordinary student becomes embroiled in a multi universal battle between his world and the parallel world of "Frontier S (Stratos)." This meant that Tohru must fight himself from an alternate world. -- -- Their futures collide as their paths cross. -- -- Will both worlds ever find peace? -- -- (Source: Aniplex USA) -- -- Licensor: -- Aniplex of America -- 66,124 6.08
iDOLM@STER Xenoglossia -- -- Sunrise -- 26 eps -- Original -- Action Comedy Mecha Sci-Fi -- iDOLM@STER Xenoglossia iDOLM@STER Xenoglossia -- 107 years ago, the Moon was destroyed in a massive cataclysm that shattered Earth's former satellite into 81 quintillion tons of orbital debris. However, thanks to super-science, the Earth itself was saved and today no one really thinks much about that century-past disaster. Which is why when teenage Haruka Amami auditions for something called the Idolmaster Project, she THINKS she's trying out to be a singing idol. Instead, Haruka finds herself at a secret school run by the Mondenkind Agency, living with a group of other girls who have also been selected as candidates to pilot an iDOL - an advanced robot specifically designed to intercept falling chunks of moon rock. Except, the people who run the Mondenkind Agency aren't exactly knights in shining armor. And then there's the question of whether the iDOLs are really JUST robots. Because from almost the first moment, Haruka starts to feel emotions resonating from within the iDOL called Imber. -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- 20,356 6.51
Kowabon -- -- ILCA -- 13 eps -- Original -- Horror -- Kowabon Kowabon -- In today's world full of wondrous technological innovation, the unnatural and mysterious sometimes appear even more horrifying than usual. But despite how far society has advanced, the fear of the unknown always remains. The unfortunate participants in Kowabon find themselves in such a predicament, experiencing the supernatural through their everyday technology. From a frightening sight caught on a parking garage camera to a video chat that takes an unexpected turn, the victims struggle to escape that which haunts them. However, what awaits these doomed souls may be a fate even worse than death... -- -- 30,373 5.23
Kuroshitsuji -- -- A-1 Pictures -- 24 eps -- Manga -- Action Mystery Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji Kuroshitsuji -- Young Ciel Phantomhive is known as "the Queen's Guard Dog," taking care of the many unsettling events that occur in Victorian England for Her Majesty. Aided by Sebastian Michaelis, his loyal butler with seemingly inhuman abilities, Ciel uses whatever means necessary to get the job done. But is there more to this black-clad butler than meets the eye? -- -- In Ciel's past lies a secret tragedy that enveloped him in perennial darkness—during one of his bleakest moments, he formed a contract with Sebastian, a demon, bargaining his soul in exchange for vengeance upon those who wronged him. Today, not only is Sebastian one hell of a butler, but he is also the perfect servant to carry out his master's orders—all the while anticipating the delicious meal he will eventually make of Ciel's soul. As the two work to unravel the mystery behind Ciel's chain of misfortunes, a bond forms between them that neither heaven nor hell can tear apart. -- -- -- Licensor: -- Aniplex of America, Funimation -- TV - Oct 3, 2008 -- 914,399 7.73
Omoide Poroporo -- -- Studio Ghibli -- 1 ep -- Manga -- Slice of Life Drama Romance -- Omoide Poroporo Omoide Poroporo -- Taeko Okajima is a 27-year-old, independent woman who spent her entire life in Tokyo. Looking to unwind from the rush of the big city, she decides to visit her family in the country to help out during the harvest. -- -- On the train there, Taeko vividly recalls her memories as a schoolgirl in the initial stages of puberty, as if she is on a trip with her childhood self. A young farmer named Toshio picks her up at the station, and they quickly develop a friendship. During her stay, Taeko forms strong bonds with family and friends, learning the contrasts between urban and rural life, as well as the struggles and joys of farming. -- -- Nostalgic and bittersweet, Omoide Poroporo takes on Taeko's journey as an adult woman coming to terms with her childhood dreams compared to the person she is today. -- -- -- Licensor: -- GKIDS -- Movie - Jul 20, 1991 -- 100,120 7.47
Omoide Poroporo -- -- Studio Ghibli -- 1 ep -- Manga -- Slice of Life Drama Romance -- Omoide Poroporo Omoide Poroporo -- Taeko Okajima is a 27-year-old, independent woman who spent her entire life in Tokyo. Looking to unwind from the rush of the big city, she decides to visit her family in the country to help out during the harvest. -- -- On the train there, Taeko vividly recalls her memories as a schoolgirl in the initial stages of puberty, as if she is on a trip with her childhood self. A young farmer named Toshio picks her up at the station, and they quickly develop a friendship. During her stay, Taeko forms strong bonds with family and friends, learning the contrasts between urban and rural life, as well as the struggles and joys of farming. -- -- Nostalgic and bittersweet, Omoide Poroporo takes on Taeko's journey as an adult woman coming to terms with her childhood dreams compared to the person she is today. -- -- Movie - Jul 20, 1991 -- 100,120 7.47
One Punch Man: Road to Hero -- -- Madhouse -- 1 ep -- Web manga -- Action Sci-Fi Comedy Parody Super Power Supernatural -- One Punch Man: Road to Hero One Punch Man: Road to Hero -- Before Saitama became the man he is today, he trained and fought endlessly to become a hero. While every scuffle leaves his tracksuit uniform in tatters, he always has it mended for free thanks to his local tailor. One day, however, the tailor informs him that he must close up shop due to pressure from a local gang. Saitama decides to help him out—and gains something irreplaceable in the process. -- -- OVA - Dec 4, 2015 -- 248,632 7.73
Sarusuberi: Miss Hokusai -- -- Production I.G -- 1 ep -- Manga -- Historical Supernatural Drama Seinen -- Sarusuberi: Miss Hokusai Sarusuberi: Miss Hokusai -- The time: 1814. The place: Edo, now known as Tokyo. -- -- One of the highest populated cities in the world, teeming with peasants, samurai, townsmen, merchants, nobles, artists, courtesans, and perhaps even supernatural things. -- -- A much accomplished artist of his time and now in his mid-fifties, Tetsuzo can boast clients from all over Japan, and tirelessly works in the garbage-loaded chaos of his house-atelier. He spends his days creating astounding pieces of art, from a giant-size Bodhidharma portrayed on a 180 square meter-wide sheet of paper, to a pair of sparrows painted on a tiny rice grain. Short-tempered, utterly sarcastic, with no passion for sake or money, he would charge a fortune for any job he is not really interested in. -- -- Third of Tetsuzo's four daughters and born out of his second marriage, outspoken 23-year-old O-Ei has inherited her father's talent and stubbornness, and very often she would paint instead of him, though uncredited. Her art is so powerful that sometimes leads to trouble. "We're father and daughter; with two brushes and four chopsticks, I guess we can always manage, in a way or another." -- -- Decades later, Europe was going to discover the immense talent of Tetsuzo. He was to become best known by one of his many names: Katsushika Hokusai. He would mesmerize Renoir and van Gogh, Monet and Klimt. -- -- However, very few today are even aware of the woman who assisted him all his life, and greatly contributed to his art while remaining uncredited. This is the untold story of O-Ei, Master Hokusai's daughter: a lively portrayal of a free-spirited woman overshadowed by her larger-than-life father, unfolding through the changing seasons. -- -- (Source: Production I.G) -- -- Licensor: -- GKIDS, NYAV Post -- Movie - May 9, 2015 -- 26,836 7.19
Sarusuberi: Miss Hokusai -- -- Production I.G -- 1 ep -- Manga -- Historical Supernatural Drama Seinen -- Sarusuberi: Miss Hokusai Sarusuberi: Miss Hokusai -- The time: 1814. The place: Edo, now known as Tokyo. -- -- One of the highest populated cities in the world, teeming with peasants, samurai, townsmen, merchants, nobles, artists, courtesans, and perhaps even supernatural things. -- -- A much accomplished artist of his time and now in his mid-fifties, Tetsuzo can boast clients from all over Japan, and tirelessly works in the garbage-loaded chaos of his house-atelier. He spends his days creating astounding pieces of art, from a giant-size Bodhidharma portrayed on a 180 square meter-wide sheet of paper, to a pair of sparrows painted on a tiny rice grain. Short-tempered, utterly sarcastic, with no passion for sake or money, he would charge a fortune for any job he is not really interested in. -- -- Third of Tetsuzo's four daughters and born out of his second marriage, outspoken 23-year-old O-Ei has inherited her father's talent and stubbornness, and very often she would paint instead of him, though uncredited. Her art is so powerful that sometimes leads to trouble. "We're father and daughter; with two brushes and four chopsticks, I guess we can always manage, in a way or another." -- -- Decades later, Europe was going to discover the immense talent of Tetsuzo. He was to become best known by one of his many names: Katsushika Hokusai. He would mesmerize Renoir and van Gogh, Monet and Klimt. -- -- However, very few today are even aware of the woman who assisted him all his life, and greatly contributed to his art while remaining uncredited. This is the untold story of O-Ei, Master Hokusai's daughter: a lively portrayal of a free-spirited woman overshadowed by her larger-than-life father, unfolding through the changing seasons. -- -- (Source: Production I.G) -- Movie - May 9, 2015 -- 26,836 7.19
Senran Kagura Estival Versus: Mizugi-darake no Zenyasai -- -- Artland, Hoods Entertainment -- 1 ep -- Game -- Action Comedy Ecchi -- Senran Kagura Estival Versus: Mizugi-darake no Zenyasai Senran Kagura Estival Versus: Mizugi-darake no Zenyasai -- A letter arrives at Death Cram School. Inside is a an invitation to a spa resort. -- Yumi declares to the four excited girls that, "No. This is evil itself," points out that they are slacking off too much. Shiki proposes, "When opinions are divided, it's time for boob rock-paper-scissors!" and then wins so they all go to the pool. -- -- There, girls from Hanzoo Academy, Homura Crimson Squad, and Hebijo Clandestine Girls' Academy also come, but Asuka says, "Let's have fun together today" and they call a temporary truce. -- -- However, a trivial matter sets off a sour quarrel and, at Yumi's suggestion, they settle it with a showdown in the style of the ancient shinobi. -- -- (Source: ANN) -- OVA - Mar 26, 2015 -- 16,392 6.51
Shinkon Gattai Godannar!! -- -- OLM -- 13 eps -- Original -- Ecchi Comedy Mecha Romance Sci-Fi -- Shinkon Gattai Godannar!! Shinkon Gattai Godannar!! -- Five years ago, while battling an alien force known as the "Mimesis," Dannar pilot Goh Saruwatari first met Anna Aoi. Today, on the day of their wedding, the ceremony is interrupted when the Mimesis strike again. As Goh struggles in his battle against the alien threat, Anna stumbles upon a top secret robot known as the "Neo-Okusaer" and uses it as a last-resort to save her fiancee. At that moment, Dannar and Neo-Okusaer merge to become the mighty robot "Godannar." -- -- (Source: ANN) -- -- Licensor: -- ADV Films, Sentai Filmworks -- TV - Oct 1, 2003 -- 14,533 6.69
Vie Durant -- -- Marine Entertainment, Radix -- 8 eps -- Original -- Sci-Fi Drama Vampire -- Vie Durant Vie Durant -- The Antarctic thaws and it is an era when most of the land has been submerged in water. The extinction of Mankind already draws near. Mankind who were born from Adam and Eve, were now deteriorating as they repeatedly get cloned from generation to generation. Things essential for the survival of living things were lost. -- -- Even so, the ones remaining cling on to survive... -- -- "We should get what we need for survival from something else...!" -- -- And so, a mere small group of humans began a new life upon the surface of water, exhausting the resources of each and every other living thing to survive. In the end, they discover people who posess a huge quantity of things necessary for survival. -- -- The young men who posessed such things continues their journey even today, to escape from those who were pursuing them. They just wanted to find that something somewhere. They were seeking for the one and only "help" there was... -- -- (Source: AnimeNfo) -- ONA - Jul 15, 2003 -- 1,428 4.85
Wonder Momo -- -- Graphinica -- 5 eps -- Game -- Action Game Martial Arts School -- Wonder Momo Wonder Momo -- One day, a group of aliens planning to take over the Earth invade Tokyo. Momoko, who aspires to be an idol, gets involved in the ensuing fight, albeit in an unexpected manner. Warudemon, king of the alien empire, uses various tactics to hunt down Momoko and the people around her. Momoko decides to stand up against this aggression. -- -- Wonder Momo was originally an arcade game released in 1987. A fairly simplistic (by today's standards) side-scrolling beat 'em up game, featuring a transforming, hoop-wielding heroine. -- -- (Source: MAL News) -- ONA - Feb 6, 2014 -- 5,672 3.57
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