TERMS STARTING WITH
transition ad {interstitial}
transitional ::: a. --> Of or pertaining to transition; involving or denoting transition; as, transitional changes; transitional stage.
transitional ::: passing from one state to another.
transitional structure ::: A structure that is replaced by subsequent, higher structures (e.g., structures in moral development). The self-related lines are mostly transitional structures, contrasted with enduring structures or those that tend to remain in existence once they emerge (even though they might be subsumed by higher structures).
transitionary ::: a. --> Transitional.
transition ::: n. --> Passage from one place or state to another; charge; as, the transition of the weather from hot to cold.
A direct or indirect passing from one key to another; a modulation.
A passing from one subject to another.
Change from one form to another.
transition ::: passage from one form, state, or condition, to another. transition-line.
transition system ::: In theoretical computer science, a transition system is a concept used in the study of computation. It is used to describe the potential behavior of discrete systems. It consists of states and transitions between states, which may be labeled with labels chosen from a set; the same label may appear on more than one transition. If the label set is a singleton, the system is essentially unlabeled, and a simpler definition that omits the labels is possible.
transitive ::: a. --> Having the power of making a transit, or passage.
Effected by transference of signification.
Passing over to an object; expressing an action which is not limited to the agent or subject, but which requires an object to complete the sense; as, a transitive verb, for example, he holds the book.
transitive ::: A relation R is transitive if x R y & y R z => x R z. Equivalence relations, pre-, partial and total orders are all transitive.
transitive A relation R is transitive if x R y & y R z =" x R z. Equivalence relations, pre-, partial and total orders are all transitive.
transitive closure ::: The transitive closure R* of a relation R is defined by x R y => x R* yx R y and y R* z => x R* z through some sequence of intermediate related elements.E.g. in graph theory, if R is the relation on nodes has an edge leading to then the transitive closure of R is the relation has a path of zero or more edges to. See also Reflexive transitive closure.
transitive closure The transitive closure R* of a relation R is defined by x R y =" x R* y x R y and y R* z =" x R* z I.e. elements are related by R* if they are related by R directly or through some sequence of intermediate related elements. E.g. in graph theory, if R is the relation on nodes "has an edge leading to" then the transitive closure of R is the relation "has a path of zero or more edges to". See also Reflexive transitive closure.
transitive: Of verbs - it refers to verbs which have or take an object.
transitive relation: A relation R is transitive if xRy and yRz together implies that xRz for all elements x, y and z.
transit network ::: A network which passes traffic between other networks in addition to carrying traffic for its own hosts. It must have paths to at least two other networks.See also backbone, stub. (1995-01-30)
transit network "networking" A {network} which passes traffic between other networks in addition to carrying traffic for its own {hosts}. It must have paths to at least two other networks. See also {backbone}, {stub}. (1995-01-30)
transit ::: n. --> The act of passing; passage through or over.
The act or process of causing to pass; conveyance; as, the transit of goods through a country.
A line or route of passage or conveyance; as, the Nicaragua transit.
The passage of a heavenly body over the meridian of a place, or through the field of a telescope.
The passage of a smaller body across the disk of a larger,
transitorily ::: adv. --> In a transitory manner; with brief continuance.
transitoriness ::: n. --> The quality or state of being transitory; speedy passage or departure.
transitory ::: a. --> Continuing only for a short time; not enduring; fleeting; evanescent.
transitory ::: existing or lasting only a short time; short-lived or temporary.
Transit! —in Mathers, The Greater Key of
Transition: A Rosicrucian term for “physical death.”
Transitive so that if x R y and y R z then x R z.
Transitive States: (Lat. transire, to passover) W. James' term which designates those parts of the stream of thought which effect a transition from one substantive state to another. See Substantive States. -- L.W.
Transitivity: A dyadic relation R is transitive if, whenever xRy and yRz both hold, xRz also holds. Important examples of transitive relations are the relation of identity or equality; the relation less than among whole numbers, or among rational numbers, or among real numbers, the relation precedes among instants of time (as usually taken); the relation of class inclusion, ⊂ (see logic, formal, §7); the relations of material implication and material equivalence among propositions, the relations of formal implication and formal equivalence among monadic propositional functions. In the propositional calculus, the laws of transitivity of material implication and material equivalence (the conditional and biconditional) are: [p ⊃ q][q ⊃ r] ⊃ [p ⊃ r] [p ≡ q][q ≡ r] ⊃ [p ≡ r] Similar laws of transitivity may be formulated for equality (e.g., in the functional calculus of first order with equality), class inclusion (e.g., in the Zermelo set theory), formal implication (e.g., in the pure functional calculus of first order), etc. -- A.C.
TRANSIT "language" A subsystem of {ICES}. [Sammet 1969, p.616]. (2003-07-12)
TRANSIT ::: (language) A subsystem of ICES.[Sammet 1969, p.616].(2003-07-12)
Transitor: In astrological terminology, a slow-moving major planet whose lingering aspect to a birth planet produces a displacement of equilibrium, which is then activated by an additional aspect from a Culminator, a faster-moving body such as the Sun or Moon, to the same or another planet, thereby precipitating the extemalization.
TERMS ANYWHERE
6to4 "networking" A {protocol} for transitioning from {IPv4} to {IPv6}. Networks may use 6to4 (or other transitioning protocols) until they support native {dual-stack}. Because 6to4 is a form of {tunnelling}, it requires {encapsulation} by a {protocol converter}. This can cause performance problems due to increased {latency} and decreased {MTU} sizes, as described in {RFC 6343 (http://tools.ietf.org/html/rfc6343)}. {RFC 3056 (http://tools.ietf.org/html/rfc3056)}. (2012-12-24)
7. Calm indifference for, but a just appreciation of everything that constitutes the objective and transitory world, in its relation with, and to, the invisible regions.
aard "programming, tool" (Dutch for "earth") A tool to check memory use for {C++} programs, written by Steve Reiss "spr@cs.brown.edu" (who names his programs after living systems). Aard tracks the state of each byte of memory in the {heap} and the {stack}. The state can be one of Undefined, Uninitialised, Free or Set. The program can detect invalid transitions (i.e. attempting to set or use undefined or free storage or attempting to access uninitialised storage). In addition, the program keeps track of heap use through {malloc} and {free} and at the end of the run reports memory blocks that were not freed and that are not accessible (i.e. {memory leaks}). The tools works using a spliced-in {shared library} on {SPARCs} running {C++} 3.0.1 under {SunOS} 4.X. {(ftp://wilma.cs.brown.edu/pub/aard.tar.Z)}. (1998-03-03)
aard ::: (programming, tool) (Dutch for earth) A tool to check memory use for C++ programs, written by Steve Reiss (who names his programs after living systems).Aard tracks the state of each byte of memory in the heap and the stack. The state can be one of Undefined, Uninitialised, Free or Set. The program can detect invalid transitions (i.e. attempting to set or use undefined or free storage or attempting to access uninitialised storage).In addition, the program keeps track of heap use through malloc and free and at the end of the run reports memory blocks that were not freed and that are not accessible (i.e. memory leaks).The tools works using a spliced-in shared library on SPARCs running C++ 3.0.1 under SunOS 4.X. . (1998-03-03)
Abel (Hebrew) Hebel [from the verbal root hābal, to breathe, blow, be vain, transitory] The second son of Adam and Eve, a “keeper of sheep,” slain by his brother Cain (Genesis 4). According to Blavatsky, Cain and Abel represent the third root-races or the “Separating Hermaphrodite,” who produce the fourth root-race, Seth-Enos. Abel (Hebel) is the female counterpart of the male Cain, and Adam is the collective name for man and woman. Abel is “the first natural woman, and sheds the Virgin blood,” during the separation of the sexes (SD 2:388); the “ ‘murdering’ is blood-shedding, but not taking life” (SD 2:273n; also 2:127, 134).
abrupt ::: a. --> Broken off; very steep, or craggy, as rocks, precipices, banks; precipitous; steep; as, abrupt places.
Without notice to prepare the mind for the event; sudden; hasty; unceremonious.
Having sudden transitions from one subject to another; unconnected.
Suddenly terminating, as if cut off.
Acceptable Use Policy "networking" (AUP) Rules applied by many {transit networks} which restrict the use to which the network may be put. A well known example is {NSFNet} which does not allow commercial use. Enforcement of AUPs varies with the network. (1994-11-08)
Acceptable Use Policy ::: (networking) (AUP) Rules applied by many transit networks which restrict the use to which the network may be put. A well known example is NSFNet which does not allow commercial use. Enforcement of AUPs varies with the network. (1994-11-08)
accusative ::: a. --> Producing accusations; accusatory.
Applied to the case (as the fourth case of Latin and Greek nouns) which expresses the immediate object on which the action or influence of a transitive verb terminates, or the immediate object of motion or tendency to, expressed by a preposition. It corresponds to the objective case in English. ::: n.
acintya. (P. acinteyya; T. bsam gyis mi khyab pa; C. bukesiyi; J. fukashigi; K. pulgasaŭi 不可思議). In Sanskrit, "inconceivable"; a term used to describe the ultimate reality that is beyond all conceptualization. PAli and mainstream Buddhist materials refer to four specific types of "inconceivables" or "unfathomables" (P. acinteyya): the range or sphere of a buddha, e.g., the extent of his knowledge and power; the range of meditative absorption (DHYANA); the potential range of moral cause and effect (KARMAN and VIPAKA); and the range of the universe or world system (LOKA), i.e., issues of cosmogony, whether the universe is finite or infinite, eternal or transitory, etc. Such thoughts are not to be pursued, because they are not conducive to authentic religious progress or ultimately to NIRVAnA. See also AVYAKṚTA.
action language ::: A language for specifying state transition systems, and is commonly used to create formal models of the effects of actions on the world.[5] Action languages are commonly used in the artificial intelligence and robotics domains, where they describe how actions affect the states of systems over time, and may be used for automated planning.
Adīnava. (T. nyes dmigs; C. guohuan; J. kagen; K. kwahwan 過患). In Sanskrit and PAli, "dangers." More generically, Adīnava refers to the evils that may befall a layperson who is made heedless (PRAMADA) by drinking, gambling, debauchery, and idleness. More specifically, however, the term comes to be used to designate a crucial stage in the process of meditative development (BHAVANA), in which the adept becomes so terrified of the "dangers" inherent in impermanent, compounded things that he turns away from this transitory world and instead turns toward the radical nonattachment that is NIRVAnA. In the so-called graduated discourse (P. ANUPUBBIKATHA) that the Buddha used to mold the understanding of his new adherents, the Buddha would outline in his elementary discourse the benefits of giving (dAnakathA), right conduct (sīlakathA), and the prospect of rebirth in the heavens (svargakathA). Once their minds were pliant and impressionable, the Buddha would then instruct his listeners in the dangers (Adīnava) inherent in sensuality (KAMA), in order to turn them away from the world and toward the advantages of renunciation (P. nekkhamme AnisaMsa; see NAIsKRAMYA). This pervasive sense of danger thence sustains the renunciatory drive that ultimately will lead to nirvAna. See also ADĪNAVANUPASSANANAnA.
A few centuries after the composition of the JNānaprasthāna, or c. first half of the second-century CE, Sarvāstivāda exegetes compiled a massive commentary to the text, entitled the ABHIDHARMAMAHĀVIBHĀsĀ, which followed the root text's chapters and section divisions but exponentially expanded the coverage of the school's teachings. Because of their adherence to the exegetical approaches outlined in that commentary, later masters of the Sarvāstivāda school in KASHMIR-GANDHĀRA termed themselves "VAIBHĀsIKA." ¶ The JNānaprasthāna is probably the last of the canonical Sarvāstivāda abhidharma texts to have been composed and contains a systematic overview of the emblematic doctrines of the mature school. Distinctive Sarvāstivāda doctrines treated in the text include the full roster of the four conditions (PRATYAYA) and six causes (HETU); the Sarvāstivāda's eponymous teaching that factors (dharma) exist in all three time periods (TRIKĀLA) of the past, present, and future; the definitive classification schema for the mental concomitants (CAITTA); and the listing of the four conditioned characteristics (SAMSKṚTALAKsAnA) of dharmas, viz., origination (JĀTI), continuance (STHITI), senescence (JARĀ), and desinence (anityatā, ANITYA; viz., death). The JNānaprasthāna's outline of Sarvāstivāda abhidharma is based on a soteriological schema, ultimately deriving from the FOUR NOBLE TRUTHS. The opening chapter on miscellaneous factors begins with a discussion of the highest worldly factors (laukikāgradharma), perhaps the major conceptual innovation of the text, that is, dharmas at the moment of the transition from ordinary person (PṚTHAGJANA) to noble one (ĀRYA), when they catalyze access to the path of vision (DARsANAMĀRGA). The JNānaprasthāna thus uses its treatment of the highest worldly dharmas as an interpretative tool to integrate its discussion of the major stages in the path, from the mundane path of practice (LAUKIKA-BHĀVANĀMĀRGA), to the path of vision, the supramundane path of cultivation (LOKOTTARA-BHĀVANĀMĀRGA), and the path of the realized adept (AsAIKsAMĀRGA; see also PANCAMĀRGA). This focus also highlights the major difference between Sarvāstivāda and Pāli abhidharma materials: whereas Pāli texts include substantial coverage of such preliminary practices as morality and choosing a meditation subject, the JNānaprasthāna is principally concerned with the more advanced stages of the path. The second critical contribution of the JNānaprasthāna is its systematization of the six causes (HETU). These six are not found in the ĀGAMAs, and only four are listed in earlier Sarvāstivāda abhidharma texts, such as the VIJNĀNAKĀYA[PĀDAsĀSTRA]. Kātyāyanīputra's systematization of this list seems to have been intended to demonstrate the causal connections that pertained between the stages of the path. Overall, the JNānaprasthāna is best known not for its doctrinal innovations but instead for its grand systematization of Sarvāstivāda abhidharma.
ahwal ::: lit. "states," pl. of hal, a transitory mystical state.
Alpha Draconis. Also Thuban. A third magnitude star, north of the constellation of the Great Bear, which was the pole star about the third millennium BC. Around 2170 BC it shone down the descending passage of the Great Pyramid at its lower meridian transit, but Egyptologists generally believe that the Pyramid is much older than that. In the previous precessional period Alpha Draconis would be in about the same position rather less than 26,000 years earlier. After it ceased to be the pole star, it shared the fate of all the fallen gods and was treated as an evil demon.
Alternating bit protocol ::: (networking) (ABP) A simple data link layer protocol that retransmits lost or corrupted messages.Messages are sent from transmitter A to receiver B. Assume that the channel from A to B is initialised and that there are no messages in transit. Each message contains a data part, a checksum, and a one-bit sequence number, i.e. a value that is 0 or 1.When A sends a message, it sends it continuously, with the same sequence number, until it receives an acknowledgment (ACK) from B that contains the same sequence number. When that happens, A complements (flips) the sequence number and starts transmitting the next message.When B receives a message from A, it checks the checksum. If the message is not corrupted B sends back an ACK with the same sequence number. If it is the first corrupted B sends back an negative/error acknowledgment (NAK). This is optional, as A will continue transmitting until it receives the correct ACK.A treats corrupted ACK messages, and NAK messages in the same way. The simplest behaviour is to ignore them all and continue transmitting.(2000-10-28)
Alternating bit protocol "networking" (ABP) A simple {data link layer} {protocol} that retransmits lost or corrupted messages. Messages are sent from transmitter A to receiver B. Assume that the channel from A to B is initialised and that there are no messages in transit. Each message contains a data part, a {checksum}, and a one-bit {sequence number}, i.e. a value that is 0 or 1. When A sends a message, it sends it continuously, with the same sequence number, until it receives an acknowledgment ({ACK}) from B that contains the same sequence number. When that happens, A complements (flips) the sequence number and starts transmitting the next message. When B receives a message from A, it checks the checksum. If the message is not corrupted B sends back an ACK with the same sequence number. If it is the first message with that sequence number then it is sent for processing. Subsequent messages with the same sequence bit are simply acknowledged. If the message is corrupted B sends back an negative/error acknowledgment ({NAK}). This is optional, as A will continue transmitting until it receives the correct ACK. A treats corrupted ACK messages, and NAK messages in the same way. The simplest behaviour is to ignore them all and continue transmitting. (2000-10-28)
TRIADS Permanent triplets of evolutionary atoms and molecules that accompany the monad, functioning as its instruments during the entire evolution from the mineral kingdom to the sixth natural kingdom inclusive. During this entire evolution, the monad has three units.
The firsts triad consists of a mental molecule (47:4), an emotional atom (48:1), and a physical atom (49:1). The second triad consists of a superessential molecule (45:4), an essential atom (46:1), and a mental atom (47:1). The third triad consists of a manifestal molecule (43:4), a submanifestal atom (44:1), and a superessential atom (45:1).
Evolution in the solar system (43-49) is evolution in and through triads. The monad activates its triads from below. It is always involved in the physical atom of the first triad. In the animal kingdom, the monad passes to the emotional atom, and in the human kingdom (at the mental stage) to the mental molecule. The transition to the fifth natural kingdom implies a transition to second triad mental atom, whereupon the first triad can be dispensed with. The transition to the sixth natural kingdom implies a transition to the third triad 45-atom, whereupon the second triad is dispensed with as well. As long as the second and third triads are inactive, they are held in trust by collective beings belonging to the deva evolution. (P 2.15f)
An equivalence relation is a binary relation which is reflexive, symmetric and transitive.
“A ‘neutral centre’ is, in one aspect, the limiting point of any given set of senses. Thus, imagine two consecutive planes of matter as already formed; each of these corresponding to an appropriate set of perceptive organs. We are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the atoms and molecules of (say) the lower in their transformation upwards, these will come to a point where they pass altogether beyond the range of the faculties we are using on the lower plane. In fact, to us the matter of the lower plane there vanishes from our perception into nothing — or rather it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special and not readily discoverable properties” (SD 1:148).
antarAbhava. (T. bar do'i srid pa/bar do; C. zhongyin/zhongyou; J. chuin/chuu; K. chungŭm/chungyu 中陰/中有). In Sanskrit, "intermediate state" or "transitional existence," a transitional state between death (maranabhava) and rebirth (upapattibhava), distinct from the five or six destinies of SAMSARA (see GATI), during which time the transitional being (GANDHARVA) prepares for rebirth. The antarAbhava is considered one of sentient beings' "four modes of existence" (catvAro bhavAḥ), along with birth/rebirth (upapattibhava), life (purvakAlabhava), and death (maranabhava). The notion of an intermediate state was controversial. Schools that accepted it, including the SARVASTIVADA and most MAHAYANA traditions, resorted to scriptural authority to justify its existence, citing, for example, SuTRAs that refer to seven states of existence (bhava), including an antarAbhava. A type of nonreturner (ANAGAMIN), the third stage of sanctity in the mainstream Buddhist schools, was also called "one who achieved NIRVAnA while in the intermediate state" (ANTARAPARINIRVAYIN), again suggesting the scriptural legitimacy of the antarAbhava. There were several views concerning the maximum duration of the ANTARABHAVA. The ABHIDHARMAMAHAVIBHAsA, for example, lists such variations as instantaneous rebirth, rebirth after a week, indeterminate duration, and forty-nine days. Of these different durations, forty-nine days became dominant, and this duration is found in the ABHIDHARMAKOsABHAsYA and the YOGACARABHuMIsASTRA. Ceremonies to help guide the transitional being toward a more salutary rebirth, if not toward enlightenment itself, take place once weekly (see QIQI JI); these observances culminate in a "forty-ninth day ceremony" (SISHIJIU [RI] ZHAI), which is thought to mark the end of the process of transition, when rebirth actually occurs. The transitional being in the intermediate state is termed either a gandharva (lit. "fragrance eater"), because it does not take solid food but is said to subsist only on scent (gandha), or sometimes a "mind-made body" (MANOMAYAKAYA). During the transitional period, the gandharva is searching for the appropriate place and parents for its next existence and takes the form of the beings in the realm where it is destined to be reborn. In the Tibetan tradition, the antarAbhava is termed the BAR DO, and the guidance given to the transitional being through the process of rebirth is systematized in such works as the BAR DO THOS GROL CHEN MO, commonly known in the West as The Tibetan Book of the Dead. Like several of the MAINSTREAM BUDDHIST SCHOOLS, the THERAVADA scholastic tradition rejects the notion of an intermediate state, positing instead that an instantaneous "connecting" or "linking" consciousness (P. patisandhiviNNAna; S. *pratisaMdhivijNAna) directly links the final moment of consciousness in the present life to the first moment of consciousness in the next.
Ardhanarisa or Ardhanarisvara (Sanskrit) Ardhanārīśa, Ardhanārīśvara [from ardha half + nārī woman + īśvara, īśa lord] Half-feminine lord; a form of Siva, also applied to the first cosmic androgyne, equivalent to the mystically androgynous Sephirah-’Adam Qadmon of the Qabbalah. Cosmic entities are not sexual or sexed in the human sense, for sex as known in the human and animal kingdoms is a transitory phase of evolution. The application of terms such as androgyne, masculine, or feminine to cosmic divinities has reference to states of cosmic force or energy and substance which may be polarized or unpolarized. Human energies and substances in our present evolutionary stage — and this applies likewise to the animal kingdom, and to a degree to the vegetable kingdom — are divided into opposites which bring about sex conditions. When the forces are partially polarized, the androgynous or hermaphroditic condition results. When the forces or substances are unpolarized during pralayas and at the beginnings and endings of manvantaras, then each entity contains within itself and manifests a state of undivided unity — a complete and perfect individual.
A relation is transitive if it contains its square, reflexive if it contains I, irreflexive if it is contained in J, asymmetric if its square is contained in J.
As against the faulty ethical procedures of the past and of his own day, therefore, Kant very early conceived and developed the more critical concept of "form," -- not in the sense of a "mould" into which content is to be poured (a notion which has falselv been taken over by Kant-students from his theoretical philosophy into his ethics), but -- as a method of rational (not ratiocinative, but inductive) reflection; a method undetermined by, although not irrespective of, empirical data or considerations. This methodologically formal conception constitutes Kant's major distinctive contribution to ethical theory. It is a process of rational reflection, creative construction, and transition, and as such is held by him to be the only method capable if coping with the exigencies of the facts of hunnn experience and with the needs of moral obligation. By this method of creative construction the reflective (inductive) reason is able to create, as each new need for a next reflectively chosen step arises, a new object of "pure" -- that is to say, empirically undetermined -- "practical reason." This makes possible the transition from a present no longer adequate ethical conception or attitude to an untried and as yet "indemonstrable" object. No other method can guarantee the individual and social conditions of progress without which the notion of morality loses all assignable meaning. The newly constructed object of "pure practical reason" is assumed, in the event, to provide a type of life and conduct which, just because it is of my own construction, will be likely to be accompanied by the feeling of self-sufficiency which is the basic pre-requisite of any worthy human happiness. It is this theory which constitutes Kant's ethical formalism. See also Autonomy, Categorical Imperative, Duty, End(s), Freedom, Happiness, Law, Moral, Practical Imperative, Will. -- P. A.S.
Asvins, Asvinau (Sanskrit) Asvin-s, Asvinau The two horsemen; two Vedic divinities which in some respects parallel the Greek Dioscuri, Pollux and Castor. Harbingers of Ushas (the dawn), they are represented as twin horsemen, appearing in the sky in a golden chariot drawn by horses or birds. One myth gives their origin as children of the sun by a nymph, Asvini, who concealed herself in the form of a mare; another myth makes Asvini their wife. Since they precede the sun’s rising they are called the parents of the sun’s form, Pushan. They are also the parents of Nakula and Sahadeva, Arjuna’s brothers by Madri. Many Vedic hymns are addressed to them; their attributes pertain to youth and beauty, to speed, and to duality. They bring treasures to mankind, averting misfortune and sickness, for they are the two physicians of heaven (svar-vaidyau). Yaska, the earliest known commentator on the Vedas, in his Nirukta writes that the Asvinau represent the transition from darkness to light and are identified with heaven and earth.
asya ::: (also called quaternary dasya in a classification used in January 1913) the highest degree of dasya, in which the "gulf or distance which necessitates an obscure process of transit . . . between the divine Origin and the emerging human current . . . is removed; all in the individual becomes the divine working".
asynchronous logic ::: (architecture) A data-driven circuit design technique where, instead of the components sharing a common clock and exchanging data on clock edges, data helps to reduce power dissipation in CMOS circuits because gates only switch when they are doing useful work rather than on every clock edge.There are many kinds of asynchronous logic. Data signals may use either dual rail encoding or data bundling. Each dual rail encoded Boolean is implemented wires; a delay insensitive circuit is tolerant to variations in wire delays as well.The purest form of circuit is delay-insensitive and uses dual-rail encoding with transition signalling. A transition on one wire indicates the arrival of a zero, can use simpler, stateless logic gates but require a return to zero phase in each transition. . (1995-01-18)
asynchronous logic "architecture" A {data-driven} circuit design technique where, instead of the components sharing a common {clock} and exchanging data on clock edges, data is passed on as soon as it is available. This removes the need to distribute a common clock signal throughout the circuit with acceptable {clock skew}. It also helps to reduce power dissipation in {CMOS} circuits because {gates} only switch when they are doing useful work rather than on every clock edge. There are many kinds of asynchronous logic. Data signals may use either "dual rail encoding" or "data bundling". Each dual rail encoded {Boolean} is implemented as two wires. This allows the value and the timing information to be communicated for each data bit. Bundled data has one wire for each data bit and another for timing. Level sensitive circuits typically represent a logic one by a high voltage and a logic zero by a low voltage whereas transition signalling uses a change in the signal level to convey information. A speed independent design is tolerant to variations in gate speeds but not to propagation delays in wires; a delay insensitive circuit is tolerant to variations in wire delays as well. The purest form of circuit is delay-insensitive and uses dual-rail encoding with transition signalling. A transition on one wire indicates the arrival of a zero, a transition on the other the arrival of a one. The levels on the wires are of no significance. Such an approach enables the design of fully delay-insensitive circuits and automatic layout as the delays introduced by the layout compiler can't affect the functionality (only the performance). Level sensitive designs can use simpler, stateless logic gates but require a "return to zero" phase in each transition. {(http://cs.man.ac.uk/amulet/async/)}. (1995-01-18)
Ativahika (Sanskrit) Ativāhika [from ati beyond + vāhika from the verbal root vah to transport or carry] To convey or carry across; a class of beings inhabiting the lower lokas: “With the Visishtadwaitees, these are the Pitris, or Devas, who help the disembodied soul or Jiva in its transit from its dead body to Paramapadha” (TG 42), to the highest bliss. Applied to the Sukshma-sarira or subtle body in Vedanta philosophy (cf. SD 1:132).
avaivartika. (T. phyir mi ldog; C. butuizhuan; J. futaiten; K. pult'oejon 不退轉). In Sanskrit, "nonretrogression" or "irreversible"; a term used to describe a stage on the path (MARGA) at which further progress is assured, with no further possibility of retrogressing to a previous stage. For the BODHISATTVA, different texts posit this crucial transition as occurring at various points along the path, such as on the path of preparation (PRAYOGAMARGA), where there is then no danger of the bodhisattva turning back to seek instead to become an ARHAT; the first BHuMI; or the eighth bhumi, when the bodhisattva is then certain to continue forward to complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). There are many variant forms in Sanskrit (e.g., avaivarya, avinivartya, avinivartanīya, and anivartiya), of which avaivartika is among the most common. The state of nonretrogression is also termed the avaivartyabhumi. Nonretrogression is also listed in the MAHAVASTU as the highest of four stages of practice (CARYA). In the PURE LAND schools, taking rebirth (WANGSHENG) in AMITABHA's PURE LAND of SUKHAVATĪ is said to constitute the stage of nonretrogression.
backbone ::: (networking) The top level in a hierarchical network. Stub networks and transit networks which connect to the same backbone are guaranteed to be interconnected.See also: Internet backbone. (1998-07-02)
Baimasi. (J. Hakubaji; K. Paengmasa 白馬寺). In Chinese, "White Horse Monastery"; according to tradition, the oldest Buddhist monastery in China; putatively founded in 75 CE in the Chinese capital of Luoyang by MINGDI (r. 58-75), emperor of the Latter Han dynasty. According to a well-known legend found in the preface to the SISHI'ER ZHANG JING ("Sutra in Forty-Two Sections"), in 67 CE, Emperor Ming had a dream of a radiant golden figure flying through the air, whom his vassals later told him was the Buddha. He subsequently sent envoys to the Western Regions (Xiyu, viz., Central Asia), where this divine being was presumed to reside. The envoys were said to have returned three years later with a copy of the Sishi'er zhang jing and two foreign missionaries, KAsYAPA MATAnGA and Zhu Falan (Dharmaratna). The emperor ordered that a monastery be built on their behalf in the capital of Luoyang; this monastery was named Baimasi because the two Indian monks were said to have arrived in China with scriptures carried on white horses. This legend probably originated in the third century as a means of legitimizing the apocryphal Sishi'er zhang jing. A second founding narrative, which occurs in the GAOSENG ZHUAN ("Biographies of Eminent Monks"), begins with a monastery in India of the same name. According to this legend, a king ordered the destruction of all Buddhist monasteries, but spared one monastery because in his dream he saw a white horse circumambulating the monastery and took this to be an auspicious omen. This king then renamed the monastery White Horse monastery, and, in a reversal of his previous order, began establishing new monasteries throughout India. Emperor Ming thus imitated him in building his own White Horse Monastery in Luoyang. Baimasi quickly became a center for Buddhist study and practice, housing both foreign and Chinese monks. During the Wei dynasty (220-265 CE), SAMGHAVARMAN stayed there; during the Six Dynasties period (420-589 CE), DHARMARAKsA, Dharmaruci, and BuddhasAnta (d.u.); and during the Tang dynasty, BUDDHATRATA. During the Five Dynasties period (the transition from the Tang to the Song dynasties), Baimasi flourished as a residence for CHAN masters, and during the later Jin dynasty (936-947 CE), it also served as a center for the HUAYAN ZONG. The monastery burned down during the early twelfth century but was rebuilt in 1175 CE by the Jin-dynasty prince Sengyan and was extensively renovated during both the Ming and Qing dynasties.
Bardo ::: In certain Buddhist traditions, a bardo is a transitional state of consciousness after death in which rebirths are worked out. There are actually specific practices that can be cultivated to work out the details of rebirths and how to deal with the liminal state immediately after the death of the physical body.
baud "communications, unit" /bawd/ (plural "baud") The unit in which the information carrying capacity or "{signalling rate}" of a communication channel is measured. One baud is one symbol (state-transition or level-transition) per second. This coincides with bits per second only for two-level {modulation} with no {framing} or {stop bits}. A symbol is a unique state of the communication channel, distinguishable by the receiver from all other possible states. For example, it may be one of two voltage levels on a wire for a direct digital connection or it might be the phase or frequency of a carrier. The term "baud" was originally a unit of telegraph signalling speed, set at one {Morse code} dot per second. Or, more generally, the reciprocal of the duration of the shortest signalling element. It was proposed at the International Telegraph Conference of 1927, and named after {J.M.E. Baudot} (1845-1903), the French engineer who constructed the first successful teleprinter. The UK {PSTN} will support a maximum rate of 600 baud but each baud may carry between 1 and 16 bits depending on the coding (e.g. {QAM}). Where data is transmitted as {packets}, e.g. characters, the actual "data rate" of a channel is R D / P where R is the "raw" rate in bits per second, D is the number of data bits in a packet and P is the total number of bits in a packet (including packet overhead). The term "baud" causes much confusion and is usually best avoided. Use "bits per second" (bps), "bytes per second" or "characters per second" (cps) if that's what you mean. (1998-02-14)
Chromospheres - The layer of the solar atmosphere that is located above the photosphere and beneath the transition region and the corona. The chromospheres is hotter than the photosphere but not as hot as the corona.
be- ::: --> A prefix, originally the same word as by;
To intensify the meaning; as, bespatter, bestir.
To render an intransitive verb transitive; as, befall (to fall upon); bespeak (to speak for).
To make the action of a verb particular or definite; as, beget (to get as offspring); beset (to set around).
Being, hierarchy of: (Scholastic) The Neo-Platonic conception of a hierarchy of "emanations" from the "One" persisted throughout the Middle-Ages, though it was given another meaning. Emanationism properly speaking is incompatible with the notion of creation. But the medieval writers agree that there is a hierarchy, comprising within the visible world inanimate beings, plants, animals, and rational beings, men; above them rank the immaterial substances (subsistent forms, angels) and finally God Who, however, is so far distant from any created being that he cannot be placed in line. Whatever is asserted of God is so only "analogically" (see Analogy). There is analogy also between the grades of created beings; their various levels are not of one kind, no transition exists between inanimate and animate bodies, or between material and spiritual substances. Though the original meaning has been abandoned, the term "emanation" is still used, even by Aquinas. -- R.A.
Equilibrant Force - Force needed to bring an object into transitional equilibrium.
Bion: "Vesicles representing transitional stages between non- living and living substances." (Wilhelm Reich, The Function of the Orgasm,vol.1. New York, 1942.)
Birds Birds are regarded as originating from certain families of reptiles: “They of the long necks in the water, became the progenitors of the fowls of the air. . . . This is a point on which the teachings and modern biological speculation are in perfect accord. The missing links representing this transition process between reptile and bird are apparent to the veriest bigot, . . .
bit stuffing ::: (protocol) A protocol which guarantees the receiver of synchronous data can recover the sender's clock. When the data stream sent contains a large and removes the stuffed bit after the specified number of transitionless bits, but can use the stuffed bit to recover the sender's clock.The advantage of bit stuffing is that only a bit (not a byte) is inserted in the data stream, and that only when the content of the data stream fails to provide are useful data. In contrast, asynchronous transmission of data throws away a start bit and one or more stop bits for each data byte sent. (1996-04-23)
bit stuffing "protocol" A {protocol} which guarantees the receiver of {synchronous} data can recover the sender's clock. When the data stream sent contains a large number of adjacent bits which cause no transition of the signal, the receiver cannot adjust its clock to maintain proper synchronised reception. To eliminate the possibility of such a pathological case, when a preset number of transitionless bits have been transmitted, a bit which does cause a transition is "stuffed" (transmitted) by the sender. The receiver follows the same protocol and removes the stuffed bit after the specified number of transitionless bits, but can use the stuffed bit to recover the sender's clock. The advantage of bit stuffing is that only a bit (not a {byte}) is inserted in the data stream, and that only when the content of the data stream fails to provide a timing signal to the receiver. Thus very nearly 100% of the bits transported are useful data. In contrast, {asynchronous} transmission of data "throws away" a start bit and one or more stop bits for each data byte sent. (1996-04-23)
Bones The hard tissues that constitute the framework or skeleton of the physical body. They have an organic matrix for the inorganic mineral salts, which go through cycles of dissolution, changed location, crystallization, and reconstruction. Mineral molecules dissolving in their matrix and re-forming themselves anew occurs at that zero-point of transition between the living mineral matter and that of the live animal tissue. This transformation of the mineral atom through crystallization is “the same function, and bears the same relation to its inorganic (so-called) upadhi (or basis) as the formation of cells to their organic nuclei, through plant, insect and animal into man” (SD 2:255). The bones also furnish blood cells and mineral content to the blood stream. In the embryonic resume of racial imbodiments, the process of ossification appears after the progressive stages of its protoplasmic, gelatinous, and cartilaginous frames, analogous to those forms through which nascent humanity passed in the first two and one-half root-races. With the deposit of bones in the fetal framework, and its functional relation to the blood, and with the development of the placenta and of the organs in the mesoderm, the conditions review the gradual physicalization of the gelatinous androgynes of the early third root-race into the bisexual humanity with organized functions like the present mammalian type.
Borderline state: With respect to human consciousness and perception, that mental and psychological state in which the objective consciousness blends into the subjective. This state can be self-induced or produced under hypnosis. Many occult authorities maintain that this state is the first stage of man’s transition from the material plane of existence to the next one when the physical body dies.
Phase transition - A process by which a systems changes from one state to another state with different properties, as a result of small changes in temperature or pressure.
Photon - A discrete quantity of electromagnetic energy. Short wavelength (high frequency) photons carry more energy than long wavelength (low frequency) photons. See Electromagnetic Radiation.
bridge: Transitional passage connecting two sections of a composition, also transition. Also the part of a stringed instrument that holds the strings in place and transmits their vibrations to the resonant body of the instrument.
brief ::: a memorandum of points of fact or of law for use in conducting a case. (All other references are as: short lived, fleeting, transitory. briefer, brief-lived.)
transition ad {interstitial}
transitional ::: a. --> Of or pertaining to transition; involving or denoting transition; as, transitional changes; transitional stage.
transitional ::: passing from one state to another.
transitional structure ::: A structure that is replaced by subsequent, higher structures (e.g., structures in moral development). The self-related lines are mostly transitional structures, contrasted with enduring structures or those that tend to remain in existence once they emerge (even though they might be subsumed by higher structures).
transitionary ::: a. --> Transitional.
transition ::: n. --> Passage from one place or state to another; charge; as, the transition of the weather from hot to cold.
A direct or indirect passing from one key to another; a modulation.
A passing from one subject to another.
Change from one form to another.
transition ::: passage from one form, state, or condition, to another. transition-line.
transition system ::: In theoretical computer science, a transition system is a concept used in the study of computation. It is used to describe the potential behavior of discrete systems. It consists of states and transitions between states, which may be labeled with labels chosen from a set; the same label may appear on more than one transition. If the label set is a singleton, the system is essentially unlabeled, and a simpler definition that omits the labels is possible.
transitive ::: a. --> Having the power of making a transit, or passage.
Effected by transference of signification.
Passing over to an object; expressing an action which is not limited to the agent or subject, but which requires an object to complete the sense; as, a transitive verb, for example, he holds the book.
transitive ::: A relation R is transitive if x R y & y R z => x R z. Equivalence relations, pre-, partial and total orders are all transitive.
transitive A relation R is transitive if x R y & y R z =" x R z. Equivalence relations, pre-, partial and total orders are all transitive.
transitive closure ::: The transitive closure R* of a relation R is defined by x R y => x R* yx R y and y R* z => x R* z through some sequence of intermediate related elements.E.g. in graph theory, if R is the relation on nodes has an edge leading to then the transitive closure of R is the relation has a path of zero or more edges to. See also Reflexive transitive closure.
transitive closure The transitive closure R* of a relation R is defined by x R y =" x R* y x R y and y R* z =" x R* z I.e. elements are related by R* if they are related by R directly or through some sequence of intermediate related elements. E.g. in graph theory, if R is the relation on nodes "has an edge leading to" then the transitive closure of R is the relation "has a path of zero or more edges to". See also Reflexive transitive closure.
transitive: Of verbs - it refers to verbs which have or take an object.
transitive relation: A relation R is transitive if xRy and yRz together implies that xRz for all elements x, y and z.
transitive: x ~ y and y ~ z implies x ~ z for all x, y, z in X..
transit network ::: A network which passes traffic between other networks in addition to carrying traffic for its own hosts. It must have paths to at least two other networks.See also backbone, stub. (1995-01-30)
transit network "networking" A {network} which passes traffic between other networks in addition to carrying traffic for its own {hosts}. It must have paths to at least two other networks. See also {backbone}, {stub}. (1995-01-30)
transit ::: n. --> The act of passing; passage through or over.
The act or process of causing to pass; conveyance; as, the transit of goods through a country.
A line or route of passage or conveyance; as, the Nicaragua transit.
The passage of a heavenly body over the meridian of a place, or through the field of a telescope.
The passage of a smaller body across the disk of a larger,
transitorily ::: adv. --> In a transitory manner; with brief continuance.
transitoriness ::: n. --> The quality or state of being transitory; speedy passage or departure.
transitory ::: a. --> Continuing only for a short time; not enduring; fleeting; evanescent.
transitory ::: existing or lasting only a short time; short-lived or temporary.
By way of connoting different types of society, many contemporary Marxists, especially in the U.S.S.R., building upon Marx's analysis of the two phases of "communist society" ("Gotha Program") designate the first or lower phase by the term socialism, the second or higher by the term communism (q.v.). The general features of socialist society (identified by Soviet thinkers with the present phase of development of the U.S.S.R.) are conceived as follows: Economic collective ownership of the means of production, such as factories, industrial equipment, the land, and of the basic apparatus of distribution and exchange, including the banking system; the consequent abolition of classes, private profit, exploitation, surplus value, (q.v.) private hiring and firing and involuntary unemployment; an integrated economy based on long time planning in terms of needs and use. It is held that only under these economic conditions is it possible to apply the formula, "from each according to ability, to each according to work performed", the first part of which implies continuous employment, and the second part, the absence of private profit. Political: a state based upon the dictatorship of the proletariat (q.v.) Cultural the extension of all educational and cultural facilities through state planning; the emancipation of women through unrestricted economic opportunities, the abolition of race discrimination through state enforcement, a struggle against all cultural and social institutions which oppose the socialist society and attempt to obstruct its realization. Marx and Engels held that socialism becomes the inevitable outgrowth of capitalism because the evolution of the latter type of society generates problems which can only be solved by a transition to socialism. These problems are traced primarily to the fact that the economic relations under capitalism, such as individual ownership of productive technics, private hiring and firing in the light of profits and production for a money market, all of which originally released powerful new productive potentialities, come to operate, in the course of time, to prevent full utilization of productive technics, and to cause periodic crises, unemployment, economic insecurity and consequent suffering for masses of people. Marx and Engels regarded their doctrine of the transformation of capitalist into socialist society as based upon a scientific examination of the laws of development of capitalism and a realistic appreciation of the role of the proletariat. (q.v.) Unlike the Utopian socialism (q.v.) of St. Simon, Fourier, Owen (q.v.) and others, their socialism asserted the necessity of mass political organization of the working classes for the purpose of gaining political power in order to effect the transition from capitalism, and also foresaw the probability of a contest of force in which, they held, the working class majority would ultimately be victorious. The view taken is that Marx was the first to explain scientifically the nature of capitalist exploitation as based upon surplus value and to predict its necessary consequences. "These two great discoveries, the materialist conception of history and the revelation of the secret of capitalist production by means of surplus value we owe to Marx. With these discoveries socialism became a science . . ." (Engels: Anti-Dühring, pp. 33-34.) See Historical materialism. -- J.M.S.
caduke ::: a. --> Perishable; frail; transitory.
caturmudrA. (T. phyag rgya bzhi; C. siyin; J. shiin; K. sain 四印). In Sanskrit, lit. "four seals" or "four assertions"; the Tibetan translation lta ba bkar btags kyi phyag rgya bzhi literally means "the four seals that mark a view as the word [of the Buddha]," i.e., that mark a philosophical system or certify a doctrine as being Buddhist. The four seals are: all compounded factors (SAMSKṚTADHARMA) are impermanent (ANITYATA), all contaminated things are suffering (DUḤKHA), all things are devoid of any perduring self (ANATMAN), and NIRVAnA is peace (sAnta). In the MAHAYANASuTRALAMKARA, the four seals are connected with the three "gates to deliverance" (VIMOKsAMUKHA), which mark the transition from the compounded (SAMSKṚTA) realm of SAMSARA to the uncompounded (ASAMSKṚTA) realm of NIRVAnA. "All compounded factors are impermanent" and "all contaminated things are suffering" are the cause of the SAMADHI of wishlessness (APRAnIHITA). "All phenomena are selfless" is the cause of the samAdhi of emptiness (suNYATA). "NirvAna is peace" is the cause of the samAdhi of signlessness (ANIMITTA).
CAUSAL CONSCIOUSNESS Causal consciousness (47:1-3) is possible only for those who have developed so far ahead of the rest of mankind that they can purposefully prepare for their transition to the next higher kingdom. They have acquired the ability to associate with everybody in the causal world, the meeting-place for the individuals belonging to the fourth as well as the fifth natural kingdom.
Causal consciousness is subjectively intuition, the experiencing of causal ideas, and makes it possible to study objectively the physical, emotional, and mental worlds, and makes omniscience in these worlds possible.
To causal consciousness there is, in planetary respect (the worlds of man: 47- 49), neither distance nor past time. K 1.20.8ff
CAUSAL ENVELOPE The monad&
Chengshi lun. (S. *Tattvasiddhi; J. Jojitsuron; K. Songsil non 成實論). In Chinese, "Treatise on Establishing Reality"; a summary written c. 253 CE by the third century CE author HARIVARMAN of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHASAMGHIKA. (The Sanskrit reconstruction *Tattvasiddhi is now generally preferred over the outmoded *SatyasiddhisAstra). The Tattvasiddhi is extant only in KUMARAJĪVA's Chinese translation, made in 411-412, in sixteen rolls (juan) and 202 chapters (pin). The treatise is especially valuable for its detailed refutations of the positions held by other early MAINSTREAM BUDDHIST SCHOOLS; the introduction, for example, surveys ten different grounds of controversy separating the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions advocated in the text are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, although, unlike the SthaviranikAya, the treatise accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. Harivarman opposes the SARVASTIVADA position that dharmas exist in past, present, and future, the MahAsAMghika view that thought is inherently pure, and the VATSĪPUTRĪYA premise that the "person" (PUDGALA) exists. The Chengshi lun thus hones to a "middle way" between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The text advocates, instead, the "voidness of everything" (sarvasunya) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MahAyAna philosophical doctrine. The text was so widely studied in East Asia, especially during the fifth and sixth centuries, that reference is made to a *Tattvasiddhi school of exegesis (C. Chengshi zong; J. Jojitsushu; K. Songsilchong); indeed, the Jojitsu school is considered one of the six major schools of Japanese Buddhist scholasticism during the Nara period.
Chitta-smriti-upasthana (Sanskrit) Citta-smṛti-upasthāna [from citta intelligence, thought, knowledge + smṛti remembrance + upasthāna placing before oneself, a following after, pursuit] Placing before oneself the knowledge of remembrance; in Buddhist literature “keeping ever in mind the transitory character of man’s life, and the incessant revolution of the wheel of existence” (TG 324).
chophouse ::: n. --> A house where chops, etc., are sold; an eating house.
A customhouse where transit duties are levied.
C+- ::: (language) (C More or Less) A subject-oriented language (SOL). Each C+- class instance, known as a subject, holds hidden members, known as prejudices, agendas or undeclared preferences, which are impervious to outside messages; as well as public members, known as boasts or claims.The following C operators are overridden as shown: > better than worse than why-not interactions are aided by the special conditional EVENIFNOT X THEN Y.C+- supports information hiding and, among friend classes only, rumor sharing. Borrowing from the Eiffel lexicon, non-friend classes can be killed by arranging contracts. Note that friendships are intransitive, volatile and non-Abelian.Operator precedence rules can be suspended with the directive
C+- "language, humour" (C More or Less) A subject-oriented language (SOL). Each C+- {class} instance, known as a subject, holds hidden {members}, known as prejudices, agendas or undeclared preferences, which are impervious to outside messages; as well as public members, known as boasts or claims. The following {C} {operators} are overridden as shown: " better than " worse than "" way better than "" forget it ! not on your life == comparable, other things being equal !== get a life, guy! C+- is {strongly typed}, based on stereotyping and self-righteous logic. The {Boolean} {variables} TRUE and FALSE (known as constants in other, less realistic languages) are supplemented with CREDIBLE and DUBIOUS, which are fuzzier than Zadeh's traditional {fuzzy logic} categories. All Booleans can be declared with the modifiers strong and weak. Weak implication is said to "preserve deniability" and was added at the request of the DoD to ensure compatibility with future versions of {Ada}. Well-formed falsehoods (WFFs) are {assignment}-compatible with all Booleans. What-if and why-not interactions are aided by the special conditional EVENIFNOT X THEN Y. C+- supports {information hiding} and, among {friend classes} only, rumor sharing. Borrowing from the {Eiffel} lexicon, non-friend classes can be killed by arranging contracts. Note that friendships are {intransitive}, {volatile} and non-{Abelian}. {Operator precedence} rules can be suspended with the dwim {pragma}, known as the "{Do what I mean}". {ANSIfication} will be firmly resisted. C+-'s slogan is "Be Your Own Standard." [{Jargon File}] (1999-06-15)
collision: The interaction of 2 objects with each other through contact transitioned from a state of non-contact prior.
Coming of age story: (See BILDUNGSROMAN) a story with the central theme of growing up or making the transition from childhood to adulthood. It might contain a sexual / emotional awakening or some ritual or rite of passage.
Common Gateway Interface "web" (CGI) A {standard} for running external {programs} from a {web} {HTTP} {server}. CGI specifies how to pass {arguments} to the program as part of the HTTP request. It also defines a set of {environment variables} that are made available to the program. The program generates output, typically {HTML}, which the web server processes and passes back to the {browser}. Alternatively, the program can request {URL redirection}. CGI allows the returned output to depend in any arbitrary way on the request. The CGI program can, for example, access information in a {database} and format the results as HTML. The program can access any data that a normal application program can, however the facilities available to CGI programs are usually limited for security reasons. Although CGI programs can be compiled programs, they are more often written in a (semi) {interpreted language} such as {Perl}, or as {Unix} {shell scripts}, hence the common name "CGI script". Here is a trivial CGI script written in Perl. (It requires the "CGI" module available from {CPAN}).
Communism ::: A theoretical system of social organization and a political movement based on common ownership of the means of production. As a political movement, communism seeks to establish a classless society. A major force in world politics since the early 20th century, modern communism is generally associated with The Communist Manifesto of Karl Marx and Friedrich Engels, according to which the capitalist profit-based system of private ownership is replaced by a communist society in which the means of production are communally owned, such as through a gift economy. Often this process is said initiated by the revolutionary overthrow of the bourgeoisie (see Marxism), passes through a transitional period marked by the preparatory stage of socialism (see Leninism). Pure communism has never been implemented, it remains theoretical: communism is, in Marxist theory, the end-state, or the result of state-socialism. The word is now mainly understood to refer to the political, economic, and social theory of Marxist thinkers, or life under conditions of Communist party rule.[4]
condom ::: 1. The protective plastic bag that accompanies 3.5-inch microfloppy diskettes. Rarely, also used of (paper) disk envelopes. Unlike the write protect tab, the shown to have a high failure rate as drive mechanisms attempt to access the disk - and can even fatally frustrate insertion.2. The protective cladding on a light pipe.3. keyboard condom: A flexible, transparent plastic cover for a keyboard, designed to provide some protection against dust and programming fluid without impeding typing.4. elephant condom: the plastic shipping bags used inside cardboard boxes to protect hardware in transit.[Jargon File] (1995-03-14)
condom "jargon" 1. The protective plastic bag that accompanies {3.5-inch microfloppy diskettes}. Rarely, also used of (paper) disk envelopes. Unlike the {write protect tab}, the condom (when left on) not only impedes the practice of {SEX} but has also been shown to have a high failure rate as drive mechanisms attempt to access the disk - and can even fatally frustrate insertion. 2. The protective cladding on a {light pipe}. 3. "keyboard condom": A flexible, transparent plastic cover for a keyboard, designed to provide some protection against dust and {programming fluid} without impeding typing. 4. "elephant condom": the plastic shipping bags used inside cardboard boxes to protect hardware in transit. [{Jargon File}] (1995-03-14)
Condorcet paradox - The failure of majority rule to produce transitive preferences for society constant returns to scale the property whereby long run average total cost stays the same as the quantity of output changes.
connection-oriented network service "networking" (CONS) Because of the relatively long transit delays and inferior bit error rate of {WANs}, a more sophisticated {connection-oriented} {protocol} is normally used. (1997-11-08)
connection-oriented network service ::: (networking) (CONS) Because of the relatively long transit delays and inferior bit error rate of WANs, a more sophisticated connection-oriented protocol is normally used. (1997-11-08)
Consciousness has not taken up the entire control of our God- ward endeavour. The working of the DIvme Force in m under the conditions of the transition and the tight of the psychic being turning us alw’aj'S towards a conscious and seeing obedience to that higher impulsion and away from the demands and instiga- tions of the Forces of the Ignorance, these between them create an ever progressive inner Jaw of our action which continues rilJ the spiritual and supramental can be established in our nature.
constraint satisfaction "application" The process of assigning values to {variables} while meeting certain requirements or "{constraints}". For example, in {graph colouring}, a node is a variable, the colour assigned to it is its value and a link between two nodes represents the constraint that those two nodes must not be assigned the same colour. In {scheduling}, constraints apply to such variables as the starting and ending times for tasks. The {Simplex} method is one well known technique for solving numerical constraints. The search difficulty of constraint satisfaction problems can be determined on average from knowledge of easily computed structural properties of the problems. In fact, hard instances of {NP-complete} problems are concentrated near an abrupt transition between under- and over-constrained problems. This transition is analogous to phase transitions in physical systems and offers a way to estimate the likely difficulty of a constraint problem before attempting to solve it with search. {Phase transitions in search (ftp://parcftp.xerox.com/pub/dynamics/constraints.html)} (Tad Hogg, {XEROX PARC}). (1995-02-15)
Contrasted with Intuitive, and applied to knowledge; also to transitions of thought. Our knowledge of, e.g., the nature of time, is discursive or conceptual if we are able to state what time is; otherwise it is only intuitive. Transitions of thought mediated by verbal or conceptual steps would be called discursive and said to be "reasoning". Immediate transitions, or transitions mediated in subconscious ways, would be called intuitive. -- C.J.D.
crash 1. A sudden, usually drastic failure. Most often said of the {system}, especially of magnetic disk drives (the term originally described what happened when the air gap of a hard disk collapses). "Three {lusers} lost their files in last night's disk crash." A disk crash that involves the read/write heads dropping onto the surface of the disks and scraping off the oxide may also be referred to as a "head crash", whereas the term "system crash" usually, though not always, implies that the operating system or other software was at fault. 2. To fail suddenly. "Has the system just crashed?" "Something crashed the OS!" See {down}. Also used transitively to indicate the cause of the crash (usually a person or a program, or both). "Those idiots playing {SPACEWAR} crashed the system." [{Jargon File}] (1994-12-01)
crash ::: 1. A sudden, usually drastic failure. Most often said of the system, especially of magnetic disk drives (the term originally described what happened when the as a head crash, whereas the term system crash usually, though not always, implies that the operating system or other software was at fault.2. To fail suddenly. Has the system just crashed? Something crashed the OS! See down. Also used transitively to indicate the cause of the crash (usually a person or a program, or both). Those idiots playing SPACEWAR crashed the system.[Jargon File] (1994-12-01)
culmination ::: n. --> The attainment of the highest point of altitude reached by a heavently body; passage across the meridian; transit.
Attainment or arrival at the highest pitch of glory, power, etc.
dark night ::: A passing through or letting go of attachment to a particular realm (gross, subtle, or causal), as well as the pain and sense of loss that often arise after peak experiencing a higher state/realm. Dark nights generally occur during the transition phases between states.
dashi. (J. daiji; K. taesa 大事). In Chinese, the "great enterprise" or "great matter"; often seen also as the "one great matter" (C. yidashi). The Chinese term dashi appears in KUMĀRAJĪVA's translation of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") regarding the reason why the buddhas appear in the world, but has no precise relation there to a specific Sanskrit term; possible equivalencies might be mahākṛtya, "the great action," or mahānusaMsa, "the great blessing." According to the MAHĀYĀNA tradition, the Buddha taught most of his teachings as provisional, transitional, and adaptive instructions that catered to the special contingencies of the spiritually less advanced. However, the Buddha's ultimate concern is the revelation of an ultimate and overriding message, the "great enterprise." Different Mahāyāna scriptures and schools interpret this ultimate message differently and often purport uniquely to convey that message. For example, according to the Saddharmapundarīkasutra and the TIANTAI ZONG, the "great enterprise" is the revelation of the one vehicle (EKAYĀNA), through which all individuals without exception are able to enter the Mahāyāna path and realize the knowledge and vision of perfect buddhahood. According to the MAHĀPARINIRVĀnASuTRA, it is the eternal, absolute characteristics of the buddha-nature (FOXING; BUDDHADHĀTU). According to the SUKHĀVATĪVYuHASuTRA and the PURE LAND schools, it is the revelation of the paradisiacal pure land of SUKHĀVATĪ and the "original vows" of AMITĀBHA Buddha. And, finally, in the CHAN ZONG, the "great enterprise" refers to the general process of awakening to one's own original nature and becoming a buddha (JIANXING CHENGFO).
day ::: n. --> The time of light, or interval between one night and the next; the time between sunrise and sunset, or from dawn to darkness; hence, the light; sunshine.
The period of the earth&
Declaration of Principles (DOP) ::: Agreement signed September 13, 1993, by Israeli foreign minister Shimon Peres and Palestine Liberation Organization (PLO) Executive Committee member Mahmoud Abbas as part of the Oslo Accords. The document called for the PLO to renounce terror and violence, form an interim Palestinian Self-Governing Authority to rule the West Bank and Gaza Strip during a five-year transitional period before a permanent solution. The DOP delayed contentious issues, such as Jerusalem, refugees, borders, settlements, and security arrangements and set up a timeline for a series of interim agreements leading to a permanent status resolution. However, this timeline was not kept and deadlines were missed.
Development Towns ::: New towns established in Israel to provide for urban growth, but essentially to house immigrants since 1950's, succeeding the ma'abarah, transitional camp, which had been widely used since 1948. Its goal was to offer communities both homes and employment opportunities, although it often did not succeed in raising initial lower economic status; used primarily for immigrants of Sephardi and eastern origin.
dharmameghā. (T. chos kyi sprin; C. fayun di; J. hounji; K. pobun chi 法雲地). In Sanskrit, "cloud of dharma," the tenth and final "ground" or stage (BHuMI) of the BODHISATTVA path, just prior to the attainment of buddhahood. On the dharmameghā bhumi, the bodhisattva is at the point of attaining the dharma-body (DHARMAKĀYA) that is as vast as the sky, becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge, which causes the excellent dharma to fall like rain from a cloud, nurturing the entire world and increasing the harvest of virtue for sentient beings. This stage is also described as being pervaded by meditative absorption (DHYĀNA) and mastery of the use of DHĀRAnĪ, just as the sky is filled with clouds. According to the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra; chap. 11), each of the ten stages of the bodhisattva path leads to the attainment of one of the ten types of suchness (TATHATĀ); these are accomplished by discarding one of the ten kinds of obstructions (ĀVARAnA) through practicing one of the ten perfections (PĀRAMITĀ). In the case of the dharmameghā bhumi, the obstruction of not yet acquiring mastery over all dharmas (fa wei zizai zhang) is removed through the perfection of knowledge (JNĀNAPĀRAMITĀ), leading to the suchness that serves as the support for mastery over action (ye zizai deng suoyi zhenru; *kriyādivasitāsaMnisrayatathatā) and the ability of the bodhisattva to ripen the minds of sentient beings. The tenth stage thus removes any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNĀ) or the subtle mysteries, giving the bodhisattva complete autonomy in manipulating all dharmas. As the culminating stage of the "path of cultivation" (BHĀVANĀMĀRGA), the dharmameghā bhumi still contains the last and most subtle remnants of the cognitive obstructions (JNEYĀVARAnA). These obstructions will be completely eradicated through the adamantine-like concentration (VAJROPAMASAMĀDHI), which marks the transition to the "ultimate path" (NIstHĀMĀRGA), or "path where no further training is necessary" (AsAIKsAMĀRGA), i.e., an eleventh stage of the buddhas (TATHĀGATABHuMI) that is sometimes also known as the "universally luminous" (samantaprabhā).
Digital Control System ::: (system) (DCS) A digital computer used for real-time control of a dynamic system, usually in an industrial environment, possibly as part of a Supervisory Control and Data Acquisition (SCADA) system.A DCS samples feedback from the system under control and modifies the control signals in an attempt to achieve some desired behaviour.Analysis of such digital-analogue feedback systems can involve mathematical methods such as difference equations, Laplace transforms, z transfer functions, state space models and state transition matrices.(2004-08-22)
Digital Control System "systems" (DCS) A {digital computer} used for {real-time} control of a {dynamic system}, usually in an industrial environment, possibly as part of a {Supervisory Control and Data Acquisition} (SCADA) system. A DCS samples {feedback} from the system under control and modifies the control signals in an attempt to achieve some desired behaviour. Analysis of such digital-analogue feedback systems can involve mathematical methods such as {difference equations}, {Laplace transforms}, {z transfer functions}, {state space models} and {state transition matrices}. (2004-08-22)
Double Data Rate Random Access Memory ::: (storage) (DDR-RAM, DDR-SDRAM ...Synchronous...) RAM that transfers data on both 0-1 and 1-0 clock transitions, theoretically yielding twice the data transfer rate of normal RAM or SDRAM. . .(2001-05-24)
Double Data Rate Random Access Memory "storage" (DDR-RAM, DDR-SDRAM ...Synchronous...) {RAM} that transfers data on both 0-1 and 1-0 {clock} transitions, theoretically yielding twice the data transfer rate of normal RAM or {SDRAM}. {DDR-RAM Article (http://pcreview.co.uk/Article.php?aid=9)}. {DDR-SDRAM Article (http://www4.tomshardware.com/mainboard/00q4/001030/)}. (2001-05-24)
D-type flip-flop "hardware" A digital logic device that stores the status of its "D" input whenever its clock input makes a certain transition (low to high or high to low). The output, "Q", shows the currently stored value. Compare {J-K flip-flop}. (1995-03-28)
D-type flip-flop ::: (hardware) A digital logic device that stores the status of its D input whenever its clock input makes a certain transition (low to high or high to low). The output, Q, shows the currently stored value.Compare J-K flip-flop. (1995-03-28)
Dulag ::: (Ger. abbreviation for "Durchgangslager") Transit camp for prisoners of war.
Dulagluft ::: (Ger. abbreviation for "Durchgangsluftwaffelager") German transit camp for captured Allied airmen.
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)
"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*
“Each person follows in the world his own line of destiny which is determined by his own nature and actions—the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey,—the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga
egress ::: n. --> The act of going out or leaving, or the power to leave; departure.
The passing off from the sun&
eighty-column mind "abuse" The sort said to be possessed by persons for whom the transition from {punched card} to {paper tape} was traumatic (nobody has dared tell them about disks yet). It is said that these people, including (according to an old joke) the founder of {IBM}, will be buried "face down, 9-edge first" (the 9-edge being the bottom of the card). This directive is inscribed on IBM's 1402 and 1622 card readers and is referenced in a famous bit of doggerel called "The Last Bug", the climactic lines of which are as follows: He died at the console Of hunger and thirst. Next day he was buried, Face down, 9-edge first. The eighty-column mind is thought by most {hackers} to dominate IBM's customer base and its thinking. See {fear and loathing}, {card walloper}. [{Jargon File}] (1996-08-16)
eighty-column mind ::: (abuse) The sort said to be possessed by persons for whom the transition from punched card to paper tape was traumatic (nobody has dared tell them about readers and is referenced in a famous bit of doggerel called The Last Bug, the climactic lines of which are as follows: He died at the consoleOf hunger and thirst. The eighty-column mind is thought by most hackers to dominate IBM's customer base and its thinking.See fear and loathing, card walloper.[Jargon File] (1996-08-16)
EMPTINESS. ::: Emptiness inward and outward becomes the first step towards a new consciousness. In sadhana emptiness is very usually a necessary transition from one state to another.
"Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga*
“Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga
enduring structure ::: A structure that remains in existence, fully functioning, yet is subsumed in higher structures (e.g., cognitive structures). See transitional structure.
entrepot ::: n. --> A warehouse; a magazine for depositing goods, stores, etc.; a mart or place where merchandise is deposited; as, an entrepot for shipping goods in transit.
ephemeral ::: lasting for only a short time; transitory; short-lived.
equivalence relation "mathematics" A relation R on a set including elements a, b, c, which is reflexive (a R a), symmetric (a R b =" b R a) and transitive (a R b R c =" a R c). An equivalence relation defines an {equivalence} class. See also {partial equivalence relation}. (1996-05-13)
equivalence relation ::: (mathematics) A relation R on a set including elements a, b, c, which is reflexive (a R a), symmetric (a R b => b R a) and transitive (a R b R c => a R c). An equivalence relation defines an equivalence class.See also partial equivalence relation. (1996-05-13)
Evans-Wentz, Walter Y. (1878-1965). American Theosophist, best known as the editor of THE TIBETAN BOOK OF THE DEAD. Walter Wentz was born in Trenton, New Jersey, the son of a German immigrant and an American Quaker. As a boy he took an early interest in books on spiritualism he found in his father's library, reading as a teen both Isis Unveiled and The Secret Doctrine by Madame HELENA PETROVNA BLAVATSKY of the Theosophical Society. He moved to California at the turn of the century, where in 1901, he joined the American section of the Theosophical Society. After graduating from Stanford University, Wentz went to Jesus College at Oxford in 1907 to study Celtic folklore. He later traveled to Sri Lanka (Ceylon) and then on to India. In 1919, he arrived in the British hill station of Darjeeling, where he acquired a Tibetan manuscript. The manuscript was a portion of a cycle of treasure texts (GTER MA) discovered by RATNA GLING PA, entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol), said to have been discovered in the fourteenth century. Since he could not read Tibetan, Evans-Wentz took the text to KAZI DAWA SAMDUP, the English teacher at a local school. Kazi Dawa Samdup provided Evans-Wentz with a translation of a portion of the text, which Evans-Wentz augmented with his own introduction and notes, publishing it in 1927 as The Tibetan Book of the Dead. Since its publication, various editions of the book have sold over 500,000 copies in English, making it the most famous Tibetan Buddhist text in the world. The text describes the process of death and rebirth, focusing on the intervening transition period called the BAR DO, or "intermediate state" (ANTARĀBHAVA). The text provides instructions on how to recognize reality in the intermediate state and thus gain liberation from rebirth. Through listening to the instructions in the text being read aloud, the departed consciousness is able to gain liberation; the Tibetan title of the text, BAR DO THOS GROL CHEN MO, means "Great Liberation in the Intermediate State through Hearing." Evans-Wentz's approach to the text reflects his lifelong commitment to Theosophy. Other translations that Kazi Dawa Samdup made for Evans-Wentz were included in Tibetan Yoga and Secret Doctrines (1935). In 1924, after Kazi Dawa Samdup's death, Evans-Wentz visited his family in Kalimpong, from whom he received a manuscript translation of the MI LA RAS PA'I RNAM THAR, a biography of MI LA RAS PA, which Evans-Wentz subsequently edited and published as Tibet's Great Yogi Milarepa (1928). He returned to Darjeeling in 1935 and employed two Sikkimese monks to translate another work from the same cycle of texts as the Bar do thos grol, entitled "Self-Liberation through Naked Vision Recognizing Awareness" (Rig pa ngo sprod gcer mthong rang grol). During the same visit, he received a summary of a famous biography of PADMASAMBHAVA. These works formed the last work in his series, The Tibetan Book of the Great Liberation, eventually published in 1954.
factitive ::: a. --> Causing; causative.
Pertaining to that relation which is proper when the act, as of a transitive verb, is not merely received by an object, but produces some change in the object, as when we say, He made the water wine.
Finite State Machine ::: (mathematics, algorithm, theory) (FSM or Finite State Automaton, transducer) An abstract machine consisting of a set of states (including the function which maps an ordered sequence of input events into a corresponding sequence of (sets of) output events.A deterministic FSM (DFA) is one where the next state is uniquely determinied by a single input event. The next state of a nondeterministic FSM (NFA) depends not input events. Until these subsequent events occur it is not possible to determine which state the machine is in.It is possible to automatically translate any nondeterministic FSM into a deterministic one which will produce the same output given the same input. Each state in the DFA represents the set of states the NFA might be in at a given time.In a probabilistic FSM [proper name?], there is a predetermined probability of each next state given the current state and input (compare Markov chain).The terms acceptor and transducer are used particularly in language theory where automata are often considered as abstract machines capable of recognising respectively, whereas a transducer translates the input into a sequence of output events.FSMs are used in computability theory and in some practical applications such as regular expressions and digital logic design.See also state transition diagram, Turing Machine.[J.H. Conway, regular algebra and finite machines, 1971, Eds Chapman & Hall].[S.C. Kleene, Representation of events in nerve nets and finite automata, 1956, Automata Studies. Princeton].[Hopcroft & Ullman, 1979, Introduction to automata theory, languages and computations, Addison-Wesley].[M. Crochemore tranducters and repetitions, Theoritical. Comp. Sc. 46, 1986].(2001-09-22)
Finite State Machine "mathematics, algorithm, theory" (FSM or "Finite State Automaton", "transducer") An {abstract machine} consisting of a set of {states} (including the initial state), a set of input events, a set of output events, and a state transition function. The function takes the current state and an input event and returns the new set of output events and the next state. Some states may be designated as "terminal states". The state machine can also be viewed as a function which maps an ordered sequence of input events into a corresponding sequence of (sets of) output events. A {deterministic} FSM (DFA) is one where the next state is uniquely determinied by a single input event. The next state of a {nondeterministic} FSM (NFA) depends not only on the current input event, but also on an arbitrary number of subsequent input events. Until these subsequent events occur it is not possible to determine which state the machine is in. It is possible to automatically translate any nondeterministic FSM into a deterministic one which will produce the same output given the same input. Each state in the DFA represents the set of states the NFA might be in at a given time. In a probabilistic FSM [proper name?], there is a predetermined {probability} of each next state given the current state and input (compare {Markov chain}). The terms "acceptor" and "transducer" are used particularly in language theory where automata are often considered as {abstract machines} capable of recognising a language (certain sequences of input events). An acceptor has a single {Boolean} output and accepts or rejects the input sequence by outputting true or false respectively, whereas a transducer translates the input into a sequence of output events. FSMs are used in {computability theory} and in some practical applications such as {regular expressions} and digital logic design. See also {state transition diagram}, {Turing Machine}. [J.H. Conway, "regular algebra and finite machines", 1971, Eds Chapman & Hall]. [S.C. Kleene, "Representation of events in nerve nets and finite automata", 1956, Automata Studies. Princeton]. [Hopcroft & Ullman, 1979, "Introduction to automata theory, languages and computations", Addison-Wesley]. [M. Crochemore "tranducters and repetitions", Theoritical. Comp. Sc. 46, 1986]. (2001-09-22)
flashy ::: a. --> Dazzling for a moment; making a momentary show of brilliancy; transitorily bright.
Fiery; vehement; impetuous.
Showy; gay; gaudy; as, a flashy dress.
Without taste or spirit.
fleeting ::: 1. Passing swiftly by: Chiefly of life or time. 2. Passing or gliding swiftly away. 3. Existing for a brief period; not permanent or enduring; transitory, passing, fading.
fleeting ::: p. pr. & vb. n. --> of Fleet ::: a. --> Passing swiftly away; not durable; transient; transitory; as, the fleeting hours or moments.
flee ::: v. i. --> To run away, as from danger or evil; to avoid in an alarmed or cowardly manner; to hasten off; -- usually with from. This is sometimes omitted, making the verb transitive.
flight ::: 1. The act or process of flying through the air with or without wings. 2. Fig. A passing above and beyond ordinary bounds. 3. A swift movement, transition, or progression. 4. A series of steps, terraces, etc., ascending without change of direction. flights.
flip-flop "hardware" A digital logic circuit that can be in one of two states which it switches (or "{toggles}") between under control of its inputs. It can thus be considered as a one bit memory. Three types of flip-flop are common: the {SR flip-flop}, the {JK flip-flop} and the {D-type flip-flop} (or {latch}). Early literature refers to the "Eccles-Jordan circuit" and the "Eccles-Jordan binary counter", using two {vacuum tubes} as the active (amplifying) elements for each {bit} of information storage. Later implementations using {bipolar transistors} could operate at up to 20 million state transitions per second as early as 1963. (1995-11-11)
flip-flop ::: (hardware) A digital logic circuit that can be in one of two states which it switches (or toggles) between under control of its inputs. It can thus be considered as a one bit memory. Three types of flip-flop are common: the SR flip-flop, the JK flip-flop and the D-type flip-flop (or latch).Early literature refers to the Eccles-Jordan circuit and the Eccles-Jordan binary counter, using two vacuum tubes as the active (amplifying) elements for each bit of information storage. Later implementations using bipolar transistors could operate at up to 20 million state transitions per second as early as 1963. (1995-11-11)
FORTRANSIT ::: (language) Fortran Internal Translator.A subset of Fortran translated into IT on the IBM 650. It was in use in the late 1950s and early 1960s.Compilation took place in several steps (using punched cards as the only input/output media). FORTRANSIT was converted to IT Internal Translator which was converted into SOAP and thence to machine code.In the SOAP -> machine code step, the user had to include card decks for all the subroutines used in his FORTRANSIT program (including e.g. square root, sine, and even basic floating point routines).[Sammet 1969, p. 141]. (1995-03-30)
FORTRANSIT "language" Fortran Internal Translator. A subset of {Fortran} translated into {IT} on the {IBM 650}. It was in use in the late 1950s and early 1960s. Compilation took place in several steps (using {punched cards} as the only input/output media). FORTRANSIT was converted to IT {Internal Translator} which was converted into {SOAP} and thence to {machine code}. In the SOAP -" machine code step, the user had to include card decks for all the subroutines used in his FORTRANSIT program (including e.g. square root, sine, and even basic {floating point} routines). [Sammet 1969, p. 141]. (1995-03-30)
full-motion video "video" (FMV) Any kind of {video} that is theoretically capable of changing the entire content on the screen fast enough that the transitions are not obvious to the human eye, i.e. about 24 times a second or more. In practise most {video encoding} relies on the fact that in most video there is relatively little change from one {frame} to the next. This allows for {compression} of the video data. The term is used, chiefly in {computer games}, in contrast to techniques such as the use of {sprites} that move against a more-or-less fixed background. (2011-01-04)
gandharva. (P. gandhabba; T. dri za; C. gantapo/zhongyun youqing; J. kendatsuba/chuun'ujo; K. kondalba/chungon yujong 乾闥婆/中蘊有情). A Sanskrit term whose folk etymology is "fragrance eaters"; in Buddhist cosmology it is most often translated as "celestial musicians"; in the context of the cycle of rebirth, gandharva refers to a "transitional being" that bridges the current and future existence. (The CJK uses a transcription for the former denotation, and the translation "intermediary being" for the latter.) In the Buddhist cosmological schema, gandharvas are a sort of demigod and one of the eight classes of beings (AstASENĀ); they fly through space and serve as musicians in the heavenly court of INDRA or sAKRA, the king of the gods, who presides over the heaven of the thirty-three (TRĀYASTRIMsA) in the sensuous realm of existence (KĀMADHĀTU). According to Indian mythology, they are married to the celestial nymphs (APSARAS). The gandharvas get their name from the presumption that they subsist on fragrance (GANDHA). The term gandharva is also the designation given to the transitional being in the intermediate state (ANTARĀBHAVA; see also BAR DO), the forty-nine-day period between rebirths in the five or six destinies (GATI) of SAMSĀRA. Since the transitional being does not take solid food but subsists only on scent, it is also referred to as a gandharva. During this transitional period, the gandharva is searching for the appropriate place and parents for its next existence and takes the form of the beings in the realm where it is destined to be reborn.
gati. (T. 'gro ba; C. qu; J. shu; K. ch'wi 趣). In Sanskrit and Pāli, "destiny," "destination," or "bourne," one of the five or six places in SAMSĀRA where rebirth occurs. In ascending order, these bournes are occupied by hell denizens (NĀRAKA), hungry ghosts (PRETA), animals (TIRYAK), humans (MANUsYA), and divinities (DEVA); sometimes, demigods (ASURA) are added between humans and divinities as a sixth bourne. These destinies are all located within the three realms of existence (TRILOKA[DHĀTU]), which comprises the entirety of our universe. At the bottom of the sensuous realm (KĀMADHĀTU) are located the denizens of the eight hot and cold hells (nāraka), of which the lowest is the interminable hell (see AVĪCI). These are said to be located beneath the continent of JAMBUDVĪPA. This most ill-fated of existences is followed by hungry ghosts, animals, humans, demigods, and the six sensuous-realm divinities, who live on MOUNT SUMERU or in the heavens directly above it. Higher levels of the divinities occupy the upper two realms of existence. The divinities of the BRAHMALOKA, whose minds are perpetually absorbed in one of the four meditative absorptions (DHYĀNA), occupy seventeen levels in the realm of subtle materiality (RuPADHĀTU). Divinities who are so ethereal that they do not require even a subtle material foundation occupy four heavens in the immaterial realm (ĀRuPYADHĀTU). The divinities in the immaterial realm are perpetually absorbed in formless trance states, and rebirth there is the result of mastery of one or all of the immaterial dhyānas (ĀRuPYĀVACARADHYĀNA). The bottom three destinies, of hell denizens, hungry ghosts, and animals, are referred to as the three evil bournes (DURGATI); these are destinies where suffering predominates because of the past performance of primarily unvirtuous actions. In the various levels of the divinities, happiness predominates because of the past performance of primarily virtuous deeds. By contrast, the human destiny is thought to be ideally suited for religious training because it is the only bourne where both suffering and happiness can be readily experienced in the proper balance (not intoxicated by pleasure or racked by pain), allowing one to recognize more easily the true character of life as impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). Some schools posit a transitional "intermediate state" (ANTARĀBHAVA) of being between past and future lives within these destinies. See also DAsADHĀTU.
gerund ::: n. --> A kind of verbal noun, having only the four oblique cases of the singular number, and governing cases like a participle.
A verbal noun ending in -e, preceded by to and usually denoting purpose or end; -- called also the dative infinitive; as, "Ic haebbe mete to etanne" (I have meat to eat.) In Modern English the name has been applied to verbal or participal nouns in -ing denoting a transitive action; e. g., by throwing a stone.
glide ::: n. --> The glede or kite.
The act or manner of moving smoothly, swiftly, and without labor or obstruction.
A transitional sound in speech which is produced by the changing of the mouth organs from one definite position to another, and with gradual change in the most frequent cases; as in passing from the begining to the end of a regular diphthong, or from vowel to consonant or consonant to vowel in a syllable, or from one component to the other
glimpse ::: n. --> A sudden flash; transient luster.
A short, hurried view; a transitory or fragmentary perception; a quick sight.
A faint idea; an inkling. ::: v. i. --> to appear by glimpses; to catch glimpses.
gotrabhu. In Pāli, "entering the lineage (of the noble ones)," or "maturity moment," the momentary, transitional state of consciousness that takes the NIRVĀnA element (P. nibbānadhātu) as its object for the first time. At that moment, the adept is no longer an ordinary unenlightened "worldling" (P. puthujjana; S. PṚTHAGJANA) and will transition in the following moment onto the path of the enlightened "noble ones" (P. ariya; ĀRYA) as a "stream-enterer" (P. sotāpanna; S. SROTAĀPANNA). Gotrabhu belongs to the class of mental processes called javana, or "impulsion moments."
gotrabhuNāna. In Pāli, "change-of-lineage knowledge," a specific type of knowledge (P. Nāna; S. JNĀNA) included in the category "purity of knowledge and vision" (NĀnADASSANAVISUDDHI), which is the seventh and final purity (P. VISUDDHI) to be developed along the path to liberation. Change-of-lineage knowledge takes as its object the unconditioned NIRVĀnA element (P. nibbānadhātu), by virtue of which the practitioner leaves the lineage of ordinary worldlings (P. puthujjanagotta; cf. S. PṚTHAGJANA; GOTRA) and enters the lineage of the noble ones (P. ariyagotta; S. āryagotra). Change-of-lineage knowledge itself is reckoned as a transitional moment of consciousness in that it has not yet entered onto any one of the four supramundane or noble paths (P. ariyamagga; S. ĀRYAMĀRGA),viz., that of the stream-enterer (P. sotāpanna; S. SROTAĀPANNA), once-returner (P. sakadāgāmi; S. SAKṚDĀGĀMIN), nonreturner (ANĀGĀMI) or worthy one (P. arahant; S. ARHAT). Immediately following the occurrence of change-of-lineage knowledge there arises a moment of consciousness called MAGGACITTA, or "path consciousness," that signals the practitioner's actual entry into the noble path. It is this path consciousness that, technically speaking, constitutes the aforementioned "purity of knowledge and vision." At this point, if the practitioner has entered the path of the stream-enterer, he has permanently uprooted the first three of ten fetters (SAMYOJANA) that bind beings to the cycle of existence, viz., (1) belief in the existence of a self in relation to the body (P. sakkāyaditthi; S. SATKĀYADṚstI), (2) doubt about the efficacy of the path (P. vicikicchā; S. VICIKITSĀ), and (3) belief in the efficacy of rites and rituals (P. sīlabbataparāmāsa; S. sĪLAVRATAPARĀMARsA). Having become a stream-enterer, the practitioner is destined never again to be reborn in any of the three unfortunate realms (DURGATI) of the hells, hungry ghosts, or animals, and is guaranteed to attain nirvāna in at most seven more lifetimes.
govern ::: v. t. --> To direct and control, as the actions or conduct of men, either by established laws or by arbitrary will; to regulate by authority.
To regulate; to influence; to direct; to restrain; to manage; as, to govern the life; to govern a horse.
To require to be in a particular case; as, a transitive verb governs a noun in the objective case; or to require (a particular case); as, a transitive verb governs the objective case.
grass ::: n. --> Popularly: Herbage; the plants which constitute the food of cattle and other beasts; pasture.
An endogenous plant having simple leaves, a stem generally jointed and tubular, the husks or glumes in pairs, and the seed single.
The season of fresh grass; spring.
Metaphorically used for what is transitory. ::: v. t.
Great change: Since all occult philosophies believe in survival after the death of the physical body, and hence according to them there is really no death, physical death is usually referred to as the great change or the transition.
grovel ::: 1. To work interminably and without apparent progress. Often used transitively with over or through. The file scavenger has been groveling through the /usr directories for 10 minutes now. Compare grind and crunch. Emphatic form: grovel obscenely.2. To examine minutely or in complete detail. The compiler grovels over the entire source program before beginning to translate it. I grovelled through all the documentation, but I still couldn't find the command I wanted.[Jargon File]
grovel 1. To work interminably and without apparent progress. Often used transitively with "over" or "through". "The file scavenger has been groveling through the /usr directories for 10 minutes now." Compare {grind} and {crunch}. Emphatic form: "grovel obscenely". 2. To examine minutely or in complete detail. "The compiler grovels over the entire source program before beginning to translate it." "I grovelled through all the documentation, but I still couldn't find the command I wanted." [{Jargon File}]
gunapāramitā. (T. yon tan pha rol tu phyin pa; C. gongde boluomi; J. kudokuharamitsu; K. kongdok paramil 功德波羅蜜). In Sanskrit, "the perfection of qualities," referring to the four salutary qualities of the TATHĀGATAGARBHA: permanence, purity, bliss, and self, as described in the sRĪMĀLĀDEVĪSIMHANĀDASuTRA. These qualities are in distinction to the four perverted views (VIPARYĀSA), where ignorant sentient beings regard the conditioned realm of SAMSĀRA as being permanent, pure, blissful, and self when in fact it is impermanent (ANITYA), impure (asubha), suffering (DUḤKHA), and not-self (ANĀTMAN). More specifically, according to the Ratnagotravibhāgavyākyā, sentient beings assume that all the conditioned phenomena they experience are permanent and real: they consider their own bodies to be pure, regard their five aggregates (SKANDHA) as having a perduring self (ĀTMAN), falsely imagine permanence in the transitory, and mistakenly regard saMsāra as a source of real happiness. In order to counter these attachments, the Buddha therefore taught that saMsāra is impermanent, impure, suffering, and not-self. However, the Ratnagotravibhāgavyākyā says it would be wrong to assume that these four qualities also apply to the tathāgatagarbha or the DHARMAKĀYA; the Buddha teaches that it is endowed with the four gunapāramitā, or perfect qualities, of permanence, purity, bliss, and self. The FOXING LUN ("Buddha-Nature Treatise") additionally presents the gunapāramitā as resulting from the perfection of four soteriological practices, e.g., bliss refers to the condition of being free from suffering, which is experienced through cultivating a SAMĀDHI that overcomes wrong conceptions of emptiness (suNYATĀ); permanence indicates the endless variety of acts that bodhisattvas cultivate on the path of great compassion (MAHĀKARUnĀ), etc. This positive valorization of the qualities of the tathāgatagarbha serves to counteract any mistaken tendency toward nihilism that might be prompted by the apophatic language used within the PRAJNĀPĀRAMITĀ literature or the MADHYAMAKA school.
gun.a ::: quality, property, feature; any of "the numberless and infinite guna qualities" (anantagun.a) of the sagun.a brahman "into which all the cosmic action can be resolved"; the quality which the isvara "perceives in each different object of experience (vishaya) and for the enjoyment of which He creates it in the lila"; any of the three modes (trigun.a) of the energy of the lower Nature (apara prakr.ti), called sattva, rajas and tamas, which in the transition to the higher Nature (para prakr.ti) are transformed into pure prakasa, tapas (or pravr.tti) and sama.
Habel (Hebrew) Hebel [from the verbal root hābal to breathe, blow, be vain, transitory, impermanent, fade away] Breath, mist, vapor, emptiness; whatever is illusory, non-enduring, corresponding to the Sanskrit concept of maya; translated in Ecclesiastes (1:2) as “vanity.” (FSO 105)
Harivarman. (T. Seng ge go cha; C. Helibamo; J. Karibatsuma; K. Haribalma 訶梨跋摩). Indian Buddhist exegete who probably lived between the third and fourth centuries CE (c. 250-350 CE). Harivarman was a disciple of Kumāralabdha and is the author of the CHENGSHI LUN (*Tattvasiddhi; "Treatise on Establishing Reality"), a summary of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHĀSĀMGHIKA school of the mainstream Buddhist tradition. The *Tattvasiddhi, extant only in Chinese translation as the Chengshi lun, is especially valuable for its detailed refutations of the positions held by other early sRĀVAKAYĀNA schools; the introduction, e.g., surveys ten different bases of controversy that separate the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include the listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions that Harivarman advocates are closest to those of the STHAVIRANIKĀYA and SAUTRĀNTIKA schools, although, unlike the Pāli texts, he accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike Sautrāntika, rejects the notion of an "intermediate state" (ANTARĀBHAVA) between existences. Harivarman opposes the SARVĀSTIVĀDA position that dharmas exist in both past and future, the MAHĀSĀMGHIKA view that thought is inherently pure, and the VĀTSĪPUTRĪYA premise that the "person" (PUDGALA) exists in reality. Harivarman seems to hone to a middle way between the extremes of "everything exists" and "everything does not exist," both of which he views as expediencies that do not represent ultimate reality. Harivarman advocates, instead, the "emptiness of everything" (sarva-suNYATĀ) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MAHĀYĀNA philosophical doctrine.
hierarchical routing "networking" A way of simplifying {routing} a large network like the {Internet} by breaking it into a {hierarchy} of smaller networks where each level is responsible for its own routing. The Internet has three levels: {backbone networks}, {mid-level networks} (or {transit networks}) and {stub networks}. The backbones know how to route between the mid-levels, the mid-levels know how to route between {autonomous systems} (sites) and each site knows how to route internally. {Routers} at each level cooperate by exchanging routing information. Typically, between mid-level networks this is via {Exterior Gateway Protocol} and within sites via {Interior Gateway Protocol}. (2017-12-02)
hierarchical routing ::: The complex problem of routing on large networks can be simplified by breaking a network into a hierarchy of smaller networks, where each level is responsible site (being an autonomous system) knows how to route internally. See also Exterior Gateway Protocol, Interior Gateway Protocol, transit network.
Hod ::: Eighth of the sefirot, hod means “splendor.” It is associated with inspiration, suppleness, and transitory beauty. It is, as it were, the principle of hesed translated into action. Hod is balanced by Netzach.
However insensible the person is of externals, he is conscious in some part of his composite nature, just as each principle of his being has its own range of awareness after death. Some people have brought back a more or less clear memory of a state of being transcending anything they had ever imagined on earth. Their first feeling is one of a delicious peace and liberation; then comes a mental clearness with majestic visions of perfect truth, and a realization of a self-existent “I” as a part of a universal whole. The spiritually-minded person may attain to an instant and complete buddhi-manasic vision of “things as they are.” Such a one, at the moment of recovery, is often vividly sensible of being aroused from a state of superior existence, but is unable to recall what it was. Again, any gleams of knowledge that do survive the transit may be misinterpreted by the brain-mind from its preconceived philosophical or religious ideas. The average person, however, brings back little if any remembrance of his experience.
Hume, David: Born 1711, Edinburgh; died at Edinburgh, 1776. Author of A Treatise of Human Nature, Enquiry Concerning the Human Understanding, Enquiry Concerning the Passions, Enquiry Concerning Morals, Natural History of Religion, Dialogues on Natural Religion, History of England, and many essays on letters, economics, etc. Hume's intellectual heritage is divided between the Cartesian Occasionalists and Locke and Berkeley. From the former, he obtained some of his arguments against the alleged discernment or demonstrability of causal connections, and from the latter his psychological opinions. Hume finds the source of cognition in impressions of sensation and reflection. All simple ideas are derived from and are copies of simple impressions. Complex ideas may be copies of complex impressions or may result from the imaginative combination of simple ideas. Knowledge results from the comparison of ideas, and consists solely of the intrinsic resemblance between ideas. As resemblance is nothing over and above the resembling ideas, there are no abstract general ideas: the generality of ideas is determined by their habitual use as representatives of all ideas and impressions similar to the representative ideas. As knowledge consists of relations of ideas in virtue of resemblance, and as the only relation which involves the connection of different existences and the inference of one existent from another is that of cause and effect, and as there is no resemblance necessary between cause and effect, causal inference is in no case experientially or formally certifiable. As the succession and spatio-temporal contiguity of cause and effect suggests no necessary connection and as the constancy of this relation, being mere repetition, adds no new idea (which follows from Hume's nominalistic view), the necessity of causal connection must be explained psychologically. Thus the impression of reflection, i.e., the felt force of association, subsequent to frequent repetitions of conjoined impressions is the source of the idea of necessity. Habit or custom sufficently accounts for the feeling that everything which begins must have a cause and that similar causes must have similar effects. The arguments which Hume adduced to show that no logically necessary connection between distinct existences can be intuited or demonstrated are among his most signal contributions to philosophy, and were of great importance in influencing the speculation of Kant. Hume explained belief in external existence (bodies) in terms of the propensity to feign the independent and continued existence of perceptual complexes during the interruptions of perception. This propensity is determined by the constancy and coherence which some perceptual complexes exhibit and by the transitive power of the imagination to go beyond the limits afforded by knowledge and ordinary causal belief. The sceptical principles of his epistemology were carried over into his views on ethics and religion. Because there are no logically compelling arguments for moral and religious propositions, the principles of morality and religion must be explained naturalistically in terms of human mental habits and social customs. Morality thus depends on such fundamental aspects of human nature as self-interest and altruistic sympathy. Hume's views on religion are difficult to determine from his Dialogues, but a reasonable opinion is that he is totally sceptical concerning the possibility of proving the existence or the nature of deity. It is certain that he found no connection between the nature of deity and the rules of morality. -- J.R.W.
IBM 650 "computer" A computer, produced ca. 1955 and in use in the late 1950s, with rotating {magnetic drum} storage and {punched card} input. Its memory words could store 10-digit decimal numbers and each instruction had two addresses, one for the {operand} and one for address of the next instruction on the drum. {SOAP} was its (optimising) {assembler}. Languages used on it included {BACAIC}, {BALITAC}, {BELL}, {CASE SOAP III}, {DRUCO I}, {EASE II}, {ELI}, {ESCAPE}, {FAST}, {FLAIR}, {FORTRANSIT}, {FORTRUNCIBLE}, {GAT}, {IPL}, {Internal Translator}, {KISS}, {MITILAC}, {MYSTIC}, {OMNICODE}, {PIT}, {RELATIVE}, {RUNCIBLE}, {SIR}, {SOAP}, {Speedcoding}, {SPIT}, {SPUR}. [More details?] (1995-03-30)
IBM 650 ::: (computer) A computer, produced ca. 1955 and in use in the late 1950s, with rotating magnetic drum storage and punched card input. Its memory words could store 10-digit decimal numbers and each instruction had two addresses, one for the operand and one for address of the next instruction on the drum.SOAP was its (optimising) assembler. Languages used on it included BACAIC, BALITAC, BELL, CASE SOAP III, DRUCO I, EASE II, ELI, ESCAPE, FAST, FLAIR, FORTRANSIT, FORTRUNCIBLE, GAT, IPL, Internal Translator, KISS, MITILAC, MYSTIC, OMNICODE, PIT, RELATIVE, RUNCIBLE, SIR, SOAP, Speedcoding, SPIT, SPUR.[More details?] (1995-03-30)
IBM 701 ::: (computer) (Defense Calculator) The first of the IBM 700 series of computers.The IBM 701 was annouced internally on 1952-04-29 as the most advanced, most flexible high-speed computer in the world. Known as the Defense Calculator 1953-04-07 as the IBM 701 Electronic Data Processing Machines (plural because it consisted of eleven connected units).The 701 was the first IBM large-scale electronic computer manufactured in quantity and their first commercial scientific computer. It was the first IBM on paper to installation. It was key to IBM's transition from punched card machines to electronic computers.It consisted of four magnetic tape drives, a magnetic drum memory unit, a cathode-ray tube storage unit, an L-shaped arithmetic and control unit with an read 12,500 digits a second from tape, print 180 letters or numbers a second and output 400 digits a second from punched-cards.The IBM 701 ran the following languages and systems: BACAIC, BAP, DOUGLAS, DUAL-607, FLOP, GEPURS, JCS-13, KOMPILER, LT-2, PACT I, QUEASY, QUICK, SEESAW, SHACO, SO 2, Speedcoding, SPEEDEX. .(2005-06-20)
IBM 701 "computer" ("Defense Calculator") The first of the {IBM 700 series} of computers. The IBM 701 was annouced internally on 1952-04-29 as "the most advanced, most flexible high-speed computer in the world". Known as the Defense Calculator while in development at {IBM Poughkeepsie Laboratory}, it went public on 1953-04-07 as the "IBM 701 Electronic Data Processing Machines" (plural because it consisted of eleven connected units). The 701 was the first IBM large-scale electronic computer manufactured in quantity and their first commercial {scientific computer}. It was the first IBM machine in which programs were stored in an internal, addressable, electronic memory. It was developed and produced in less than two years from "first pencil on paper" to installation. It was key to IBM's transition from {punched card} machines to electronic computers. It consisted of four {magnetic tape drives}, a {magnetic drum} memory unit, a {cathode-ray tube storage unit}, an L-shaped {arithmetic and control unit} with an operator's panel, a {punched card {reader}, a printer, a card punch and three power units. It performed more than 16,000 additions or subtractions per second, read 12,500 digits a second from tape, print 180 letters or numbers a second and output 400 digits a second from punched-cards. The IBM 701 ran the following languages and systems: {BACAIC}, {BAP}, {DOUGLAS}, {DUAL-607}, {FLOP}, {GEPURS}, {JCS-13}, {KOMPILER}, {LT-2}, {PACT I}, {QUEASY}, {QUICK}, {SEESAW}, {SHACO}, {SO 2}, {Speedcoding}, {SPEEDEX}. {IBM History (http://www-03.ibm.com/ibm/history/exhibits/701/701_intro.html)}. (2005-06-20)
Ikkyu Sojun. (一休宗純) (1394-1481). Japanese ZEN master in the RINZAISHu, also known by his sobriquet Kyoun shi (Master Crazy Cloud). Materials on Ikkyu's life are an often indistinguishable mixture of history and legend. Little is known of Ikkyu's early years, but he is said to have been the illegitimate son of Emperor Gokomatsu (r. 1382-1392, 1392-1412). In 1399, Ikkyu was sent to the monastery of ANKOKUJI in Kyoto. In 1410, he left Ankokuji to study under Ken'o Soi (d. 1414), who belonged to the MYoSHINJI branch of Rinzai Zen. After Ken'o's death in 1414, Ikkyu continued his studies under the monk Kaso Sodon (1352-1428) in Katada (present-day Shiga prefecture) near Lake Biwa. Kaso gave him the name Ikkyu, which he continued to use. While studying under Kaso, Ikkyu had his first awakening experience and also acquired some notoriety for his antinomian behavior. Perhaps because of his rivalry with a fellow student named Yoso Soi (1378-1458), Ikkyu left Kaso shortly before his death and headed for the city of Sakai. During this transition period, Ikkyu is said to have briefly returned to lay life, marrying a blind singer and fathering a son. Ikkyu's life in Sakai is shrouded in legend (most of which date to the Tokugawa period). There, he is said to have led the life of a mad monk, preaching in taverns and brothels. In 1437, Ikkyu is also said to have torn up the certificate of enlightenment that his teacher Kaso had prepared for him before his death. In 1440, Ikkyu was called to serve as the abbot of the monastery of DAITOKUJI, but he resigned his post the next year. Ikkyu devoted much of his later life to his famous poetry and brushstroke art. Later, Ikkyu had a falling out with Yoso, who as abbot secured Daitokuji's prominent place in Kyoto. In 1455, Ikkyu published a collection of his poems, the Jikaishu ("Self-Admonishment Collection"), and publicly attacked Yoso. In 1456, Ikkyu restored the dilapidated temple Myoshoji in Takigi (located halfway between Sakai and Kyoto). There, he installed a portrait of the Zen master Daito (see SoHo MYoCHo). Ikkyu also began identifying himself with the Chinese Chan master XUTANG ZHIYU, the spiritual progenitor of the Daitokuji lineage(s), by transforming portraits of Xutang into those of himself. In 1474, Ikkyu was appointed abbot of Daitokuji, which had suffered from a devastating fire during the onin war, and he committed himself to its reconstruction, until his death in 1481. Among his writings, his poetry collection Kyounshu ("Crazy Cloud Anthology") is most famous. Also well known is his Gaikotsu ("Skeletons"), a work, illustrated by Ikkyu himself, about his conversations with skeletons. See also WU'AI XING.
Immanent and Transient Activity: In logic, the activity of the mind which produces no effect upon the object of knowledge is called immanent, that which does have such an effect is called transient (or transitive). According to Kant, the immanent use of the understanding is valid, since it deals only with subject-matter furnished by the senses, while the transcendent effort to conceive of things as they are in themselves is illegitimate. In Christian theology, Jesus was created by an immanent act, and the world by a transient, act. -- J.K.F.
immanent ::: a. --> Remaining within; inherent; indwelling; abiding; intrinsic; internal or subjective; hence, limited in activity, agency, or effect, to the subject or associated acts; -- opposed to emanant, transitory, transitive, or objective.
imperfection ::: “… our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; …” The Life Divine
intransitive ::: a. --> Not passing farther; kept; detained.
Not transitive; not passing over to an object; expressing an action or state that is limited to the agent or subject, or, in other words, an action which does not require an object to complete the sense; as, an intransitive verb, e. g., the bird flies; the dog runs.
intransitively ::: adv. --> Without an object following; in the manner of an intransitive verb.
intransitive relation: A relation which is not transitive.
in transitu ::: --> In transit; during passage; as, goods in transitu.
Indian Aesthetics: Art in India is one of the most diversified subjects. Sanskrit silpa included all crafts, fine art, architecture and ornament, dancing, acting, music and even coquetry. Behind all these endeavors is a deeprooted sense of absolute values derived from Indian philosophy (q.v.) which teaches the incarnation of the divine (Krsna, Shiva, Buddha), the transitoriness of life (cf. samsara), the symbolism and conditional nature of the phenomenal (cf. maya). Love of splendour and exaggerated greatness, dating back to Vedic (q.v.) times mingled with a grand simplicity in the conception of ultimate being and a keen perception and nature observation. The latter is illustrated in examples of verisimilous execution in sculpture and painting, the detailed description in a wealth of drama and story material, and the universal love of simile. With an urge for expression associated itself the metaphysical in its practical and seemingly other-worldly aspects and, aided perhaps by the exigencies of climate, yielded the grotesque as illustrated by the cave temples of Ellora and Elephanta, the apparent barbarism of female ornament covering up all organic beauty, the exaggerated, symbol-laden representations of divine and thereanthropic beings, a music with minute subdivisions of scale, and the like. As Indian philosophy is dominated by a monistic, Vedantic (q.v.) outlook, so in Indian esthetics we can notice the prevalence of an introvert unitary, soul-centric, self-integrating tendency that treats the empirical suggestively and by way of simile, trying to stylize the natural in form, behavior, and expression. The popular belief in the immanence as well as transcendence of the Absolute precludes thus the possibility of a complete naturalism or imitation. The whole range of Indian art therefore demands a sharing and re-creation of absolute values glimpsed by the artist and professedly communicated imperfectly. Rules and discussions of the various aspects of art may be found in the Silpa-sastras, while theoretical treatments are available in such works as the Dasarupa in dramatics, the Nrtya-sastras in dancing, the Sukranitisara in the relation of art to state craft, etc. Periods and influences of Indian art, such as the Buddhist, Kushan, Gupta, etc., may be consulted in any history of Indian art. -- K.F.L.
In Genesis (4:19-20) ‘Adah, the first of the two wives of Lamech, gave birth to Jabal (Yabal), meaning a flowing or streaming, as of a river, and hence, like ‘Adah his mother, transitory in time and/or space. Jabal is said to stand for the nomadic Aryan race, whose homeland stretched from the Euxine to Kashmere and beyond (IU 1:579). Used in Isaiah (45:17) with ‘olam (world, age, aeon) to signify eternity of eternities.
In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.
In logic: Given a relation R which is transitive, symmetric, and reflexive, we may introduce or postulate "new elements corresponding to the members of the field of R, in such a way that the same new element corresponds to two members x and y of the field of R if and only if xRy (see the article relation). These new elements are then said to be obtained by abstraction with respect to R. Peano calls this a method or kind of definition, and speaks, e.g., of cardinal numbers (q.v.) as obtained from classes by abstraction with respect to the relation of equivalence -- two classes having the same cardinal number if and only if they are equivalent.
INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.
Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.
Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.
Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.
Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.
Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.
Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.
The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.
Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.
Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.
Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.
Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.
Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.
Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
The yoga does not proceed by upadeśa but by inner influence.
Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.
Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.
Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.
The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.
This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.
Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.
Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.
The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.
Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.
It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.
If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.
(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.
(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.
Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.
It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.
Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.
intellectual ideality ::: same as uninspired intuition, the lowest form of intuitional ideality, sometimes regarded not as true ideality, but as a transitional stage between intuitive mind and vijñana.
interlude ::: n. --> A short entertainment exhibited on the stage between the acts of a play, or between the play and the afterpiece, to relieve the tedium of waiting.
A form of English drama or play, usually short, merry, and farcical, which succeeded the Moralities or Moral Plays in the transition to the romantic or Elizabethan drama.
A short piece of instrumental music played between the parts of a song or cantata, or the acts of a drama; especially, in
interrupt request ::: (IRQ) The name of an input found on many processors which causes the processor to suspend normal instruction execution temporarily and to start executing an transition on the input. Some processors have several interrupt request inputs allowing different priority interrupts. (1994-12-08)
interrupt request (IRQ) The name of an input found on many processors which causes the processor to suspend normal instruction execution temporarily and to start executing an {interrupt handler} routine. Such an input may be either "{level sensitive}" - the {interrupt} condition will persist as long as the input is active or "{edge triggered}" - an interrupt is signalled by a low-to-high or high-to-low transition on the input. Some processors have several interrupt request inputs allowing different priority interrupts. (1994-12-08)
interstitial "web" A {web} page that appears before the expected content page. Interstitials can be used for advertising (intermercial, transition ad) or to confirm that the user is old enough to view the requested page, etc.. (2003-07-11)
interstitial ::: (World-Wide Web) A World-Wide Web page that appears before the expected content page. Interstitials can be used for advertising (intermercial, transition ad) or to confirm that the user is old enough to view the requested page, etc..(2003-07-11)
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
Intuition sees (he truth of things by a direct inner contact, not like the ordinary mental Intelligence by seeking and reach* ing out by indirect contacts through the senses etc. But the limitation of Intuition ns compared with the supermind is that it secs things by flashes, point by point, not as a whole. Also in coming Into the mind it gets mixed with the mental move- ment and forms a kind of intuitive mind activity which is not the pure truth, but something in between the hi^er Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and (bat is practically Its function.
“Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
*Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the Supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive-mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.
Ref: CWSA Vol. 28, Letters on Yoga-I, Page: 159
It can be shown that the following principles of duality hold in the propositional calculus (where A* and B* denote the duals of the formulas A and B respectively): if A is a theorem, then ∼A* is a theorem; if A ⊃ B is a theorem, then B* ⊃ A* is a theorem; if A ≡ B is a theorem, then A* ≡ B* is a theorem. Special names have been given to certain particular theorems and forms of valid inference of the propositional calculus. Besides § 2 following, see: absorption; affirmation of the consequent; assertion; associative law; commutative law; composition; contradiction, law of; De Morgan's laws; denial of the antecedent; distributive law; double negation, law of; excluded middle, law of; exportation; Hauber's law; identity, law of; importation; Peirce's law; proof by cases; reductio ad absurdum; reflexivity; tautology; transitivity; transposition. Names given to particular theorems of the propositional calculus are usually thought of as applying to laws embodied in the theorems rather than to the theorems as formulas; hence, in particular, the same name is applied to theorems differing only by alphabetical changes of the variables appearing; and frequently the name used for a theorem is used also for one or more forms of valid inference associated with the theorem. Similar remarks apply to names given to particular theorems of the functional calculus of first order, etc.
jerky ::: a. --> Moving by jerks and starts; characterized by abrupt transitions; as, a jerky vehicle; a jerky style.
jNānadarsana. (P. Nānadassana; T. ye shes mthong ba; C. zhijian; J. chiken; K. chigyon 知見). In Sanskrit, "knowledge and vision"; the direct insight into the reality of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANĀTMAN)-and one of the qualities perfected on the path leading to the stage of a worthy one (ARHAT). The term often appears in a stock description of the transition from the meditative absorption that is experienced during the four levels of DHYĀNA to the insight generated through wisdom (PRAJNĀ): after suffusing one's mind with concentration, purity, malleability, and imperturbability, the meditator directs his or her attention to "knowledge and vision." In this vision of truth, the meditator then recognizes that the self (ĀTMAN) is but the conjunction of a physical body constructed from the four great elements (MAHĀBHuTA) and a mentality (VIJNĀNA, CITTA) that is bound to and dependent upon that physical body (see NĀMARuPA). Letting go of attachment to body and mind, the meditator finally gains the knowledge that he is no longer subject to rebirth and becomes an arhat. The Pāli abhidhamma includes "knowledge and vision" within the last three types of purifications of practice (P. visuddhi; S. VIsUDDHI): the fifth "purification of the knowledge and vision of what constitutes the path" (P. MAGGĀMAGGANĀnADASSANAVISUDDHI), the sixth "purification of the knowledge and vision of the method of salvation" (P. PAtIPADĀNĀnADASSANAVISUDDHI), and finally the seventh "purification of knowledge and vision" itself (P. NĀnADASSANAVISUDDHI), which constitutes the pure wisdom that derives from the experience of enlightenment. In the MAHĀYĀNA, the perfection of knowledge and vision (jNānadarsanapāramitā) is also said to be an alternate name for the perfection of wisdom (PRAJNĀPĀRAMITĀ), one of the six or ten perfections (PĀRAMITĀ) of the BODHISATTVA path.
Kārandavyuha. [alt. Karandavyuha; Avalokitesvaraguna-kārandavyuha] (T. Za ma tog bkod pa'i mdo; C. Dasheng zhuangyan baowang jing; J. Daijo shogon hoogyo; K. Taesŭng changom powang kyong 大乘莊嚴寶王經). In Sanskrit, "Description of the Casket [of AVALOKITEsVARA's Qualities]"; the earliest textual source for the BODHISATTVA Avalokitesvara's MANTRA "OM MAnI PADME HuM" (oM, O Jewel-Lotus); the extended version of the title is Avalokitesvaraguna-kārandavyuha. The earliest version of the Kārandavyuha is presumed to have been composed in Kashmir sometime around the end of the fourth or beginning of the fifth centuries CE. There are Tibetan and Chinese translations, including a late Chinese rendering made by the Kashmiri translator TIAN XIZAI (d. 1000) in 983. The Kārandavyuha displays characteristics of both sutra and TANTRA literature in its emphasis on the doctrine of rebirth in AMITĀBHA Buddha's pure land (SUKHĀVATĪ), as well as such tantric elements as the mantra "oM mani padme huM" and the use of MAndALAs; it is thought to represent a transitional stage between the two categories of texts. The sutra is composed as a dialogue between sĀKYAMUNI Buddha and the bodhisattva SARVANĪVARAnAVIsKAMBHIN. While describing Avalokitesvara's supernal qualities and his vocation of saving sentient beings, sākyamuni Buddha tells his audience about the mantra "oM mani padme huM" and the merits that it enables its reciters to accrue. Avalokitesvara is said to be the embodiment of the SAMBHOGAKĀYA (enjoyment body), the body of the buddha that remains constantly present in the world for the edification of all beings, and the dharma that he makes manifest is expressed in this six-syllable mantra (sAdAKsArĪ), the recitation of which invokes the power of that bodhisattva's great compassion (MAHĀKARUnĀ). The sutra claims that the benefit of copying this mantra but once is equivalent to that of copying all the 84,000 teachings of the DHARMA; in addition, there are an infinite number of benefits that derive from a single recitation of it.
ksānti. (P. khanti; T. bzod pa; C. renru; J. ninniku; K. inyok 忍辱). In Sanskrit, "patience," "steadfastness," or "endurance"; alt. "forbearance," "acceptance," or "receptivity." Ksānti is the third of the six (or ten) perfections (PĀRAMITĀ) mastered on the BODHISATTVA path; it also constitutes the third of the "aids to penetration" (NIRVEDHABHĀGĪYA), which are developed during the "path of preparation" (PRAYOGAMĀRGA) and mark the transition from the mundane sphere of cultivation (LAUKIKA-BHĀVANĀMĀRGA) to the supramundane vision (DARsANA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). The term has several discrete denotations in Buddhist literature. The term often refers to various aspects of the patience and endurance displayed by the bodhisattva in the course of his career: for example, his ability to bear all manner of abuse from sentient beings; to bear all manner of hardship over the course of the path to buddhahood without ever losing his commitment to liberate all beings from SAMSĀRA; and not to be overwhelmed by the profound nature of reality but instead to be receptive or acquiescent to it. This last denotation of ksānti is also found, for example, in the "receptivity to the fact of suffering" (duḥkhe dharmajNānaksānti; see DHARMAKsĀNTI), the first of the sixteen moments of realization of the four noble truths, in which the adept realizes the reality of impermanence, suffering, emptiness, and nonself and thus overcomes all doubts about the truth of suffering; this acceptance marks the inception of the DARsANAMĀRGA and the entrance into sanctity (ĀRYA). Ksānti as the third of the aids to penetration (nirvedhabhagīya) is distinguished from the fourth, highest worldly dharmas (LAUKIKĀGRADHARMA), only by the degree to which the validity of the four noble truths is understood: this understanding is still somewhat cursory at the stage of ksānti but is fully formed with laukikāgradharma.
Kshanika: Transitory; evanescent; momentary.
Kshara (Sanskrit) Kṣara [from the verbal root kṣar to flow or stream away, melt away, perish, wane] That which is perishable; applied to the manifested universe or to a body of any kind, because of its transitory, perishable, and impermanent character. Krishna in the Bhagavad-Gita divides all existing entities into two classes, the kshara (those not permanent) and the akshara (the imperishable) — the latter being a common title of the higher gods.
laramie group ::: --> An extensive series of strata, principally developed in the Rocky Mountain region, as in the Laramie Mountains, and formerly supposed to be of the Tertiary age, but now generally regarded as Cretaceous, or of intermediate and transitional character. It contains beds of lignite, often valuable for coal, and is hence also called the lignitic group. See Chart of Geology.
laukikāgradharma. (T. 'jig rten pa'i chos kyi mchog; C. shidiyifa; J. sedaiippo; K. sejeilbop 世第一法). In Sanskrit, "highest worldly factors," the fourth of the "aids to penetration" (NIRVEDHABHĀGĪYA), which are developed during the "path of preparation" (PRAYOGAMĀRGA) and mark the transition from the mundane sphere of cultivation (LAUKIKAMĀRGA) to the supramundane vision (DARsANA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). This aid to penetration receives its name because these factors (DHARMA) constitute the highest mundane stage prior to the attainment of the first noble (ĀRYA) path, the "path of vision" (DARsANAMĀRGA). There were rival definitions within MAINSTREAM BUDDHIST SCHOOLS and among VAIBHĀsIKA teachers themselves about which factors constituted the laukikāgradharma; the orthodox view of the dominant Kashmiri branch was that the laukikāgradharma were those factors involving mind (CITTA) and mental concomitants (CAITTA) that immediately catalyze the abandonment of mundane stages of existence and induce "access to the certainty that one will eventually win liberation" (SAMYAKTVANIYĀMĀVAKRĀNTI). Emerging from the stage of laukikāgradharmas, there is a single moment of "acquiescence to the fact of suffering" (duḥkhe dharmajNānaksānti) at the first (of the sixteen) moments of realization of the four noble truths, which then leads inexorably in the next instant to the path of vision (darsanamārga), which constitutes stream-entry (SROTAĀPANNA), the first of the four stages of sanctity. Thus, the laukikāgradharmas represent the final thought-moment of the ordinary person (PṚTHAGJANA) before one attains the "supreme" fruit of recluseship (sRĀMAnYAPHALA). ¶ In the Mahāyāna reformulation of ABHIDHARMA in the perfection of wisdom (PRAJNĀPĀRAMITĀ) tradition based on the ABHISAMAYĀLAMKĀRA, the laukikāgradharma is divided into three parts, a smaller, middling, and final part, within a larger presentation of a path of vision (darsanamārga) that knows "the lack of self of phenomena" (DHARMANAIRĀTMYA), i.e., that even the knowledge of the four noble truths is itself without any essential ultimate truth. According to this Mahāyāna abhidharma presentation, the path counteracts not just the mistaken apprehension of the four noble truths of suffering, origination, cessation, and path but also a series of thirty-eight object and subject conceptualizations (GRĀHYAGRĀHAKAVIKALPA). The three parts of the bodhisattva's laukikāgradharma, each divided again into three, counteract the last set of nine "pure" subject conceptualizations of an essentialized liberated person who experiences a liberating vision.
leap ::: n. 1. An abrupt transition. leaps. v. 2. To spring or bound suddenly upward from or as if from the ground; jump. Also fig. 3. Trans. To spring over; to pass from one side to the other by leaping. Also in phr. to leap bounds (lit. and fig.). 4*.* Fig. To move or pass quickly or abruptly from one condition or subject to another. 5. To beat rapidly as the heart. leaps, leaped, leapt, leaping, arrow-leaps, foam-leap, heaven-leap, lightning-leaps.**
Life then reveals itself as essentially the same everywhere from the atom to man, the atom containing the subconscious stuff and movement of being which are released into consciousness in the animal, with plant life as a midway stage in the evolution. Life is really a universal operation of Conscious-Force acting subconsciously on and in Matter; it is the operation that creates, maintains, destroys and re-creates forms or bodies and attempts by play of nerve-force, that is to say, by currents of interchange of stimulating energy to awake conscious sensation in those bodies. In this operation there are three stages; the lowest is that in which the vibration is still in the sleep of Matter, entirely subconscious so as to seem wholly mechanical; the middle stage is that in which it becomes capable of a response still submental but on the verge of what we know as consciousness; the highest is that in which life develops conscious mentality in the form of a mentally perceptible sensation which in this transition becomes the basis for the development of sense-mind and intelligence. It is in the middle stage that we catch the idea of Life as distinguished from Matter and Mind, but in reality it is the same in all the stages and always a middle term between Mind and Matter, constituent of the latter and instinct with the former. It is an operation of Conscious-Force which is neither the mere formation of substance nor the operation of mind with substance and form as its object of apprehension; it is rather an energising of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension. Life, as this intermediate energising of conscious being, liberates into sensitive action and reaction a form of the creative force of existence which was working subconsciently or inconsciently, absorbed in its own substance; it supports and liberates into action the apprehensive consciousness of existence called mind and gives it a dynamic instrumentation so that it can work not only on its own forms but on forms of life and matter; it connects, too, and supports, as a middle term between them, the mutual commerce of the two, mind and matter. This means of commerce Life provides in the continual currents of her pulsating nerve-energy which carry force of the form as a sensation to modify Mind and bring back force of Mind as will to modify Matter. It is th
refore this nerve-energy which we usually mean when we talk of Life; it is the Prana or Life-force of the Indian system. But nerve-energy is only the form it takes in the animal being; the same Pranic energy is present in all forms down to the atom, since everywhere it is the same in essence and everywhere it is the same operation of Conscious-Force,—Force supporting and modifying the substantial existence of its own forms, Force with sense and mind secretly active but at first involved in the form and preparing to emerge, then finally emerging from their involution. This is the whole significance of the omnipresent Life that has manifested and inhabits the material universe.
Ref: CWSA Vol. 21-22, Page: 198-199
liquid ::: a. --> Flowing freely like water; fluid; not solid.
Being in such a state that the component parts move freely among themselves, but do not tend to separate from each other as the particles of gases and vapors do; neither solid nor aeriform; as, liquid mercury, in distinction from mercury solidified or in a state of vapor.
Flowing or sounding smoothly or without abrupt transitions or harsh tones.
Lu Hsiang-shan: (Lu Chiu-yiian, Lu Tzu-ching, 1139-1192) Questioned Ch'eng I-ch'uan's interpretation of Confucianism when very young, later often argued with Chu Hsi, and claimed that "the six (Confucian) classics are my footnotes." This official-scholar served as transition from the Reason School (li hsueh) of Neo-Confucianism to the Mind School (hsin hsueh) of Neo-Confucianism. His complete works, Lu Hsiang-shan Ch'uan-chi, number 36 chuans in four volumes. -- W.T.C.
Ma'arakh Ha-avodah ::: The Labor alignment. ::: Ma'barah ::: Transition camp; temporary settlement for newcomers in Israel during the period of mass immigration following 1948.
Mahasunya or Mahasunyata (Sanskrit) Mahāśūnya, Mahāśūnyatā [from mahā great + śūnyatā emptiness] The great void; when considered in its positive aspect, boundless space, including all the spaces of space, and therefore the universe and all that is in it considered from the spiritual and divine standpoints, which to intelligences living in lower realms seem to be the great Void. When considered from its negative aspect, cosmic illusion (mahamaya) because the entire boundless objective universe with all its visible or invisible planes is, from the standpoint of the divine-spiritual, unreal and illusive, i.e., impermanent and transitory, although lasting spans which to human comprehension might seem almost an eternity. Thus both the positive and negative significances are based upon the fundamental idea of the utter reality of the divine-spiritual, and the unreality, impermanence, and fleeting character of all that is objective.
Manchester encoding ::: (communications, protocol) A method of transmitting bits which enables the receiver to easily synchronise with the sender.A simple way of signalling bits might be to transmit a high voltage for some period for a 1-bit and a low voltage for a 0 bit: Bits Sent: 1 1 0 0 no information to the receiver about when each bit starts and stops.Manchester encoding splits each bit period into two, and ensures that there is always a transition between the signal levels in the middle of each bit. This allows the receiver to synchronise with the sender.In normal Manchester encoding, a 1-bit is transmitted with a high voltage in the first period, and a low voltage in the second, and vice verse for the 0 bit: Bits Sent: 1 1 0 0 a zero bit is indicated by a transition at the beginning of the bit.Like normal Manchester encoding, there is always a transition in the middle of the transmission of the bit. Differential Manchester Encoding when using either of the Manchester encoding schemes. (1995-11-23)
Manchester encoding "communications, protocol" A method of transmitting bits which enables the receiver to easily synchronise with the sender. A simple way of signalling bits might be to transmit a high voltage for some period for a 1-bit and a low voltage for a 0 bit: Bits Sent: 1 1 0 0 Signal: High ___________ Low |___________ Time: -" . . . . . However, when several identical bits are sent in succession, this provides no information to the receiver about when each bit starts and stops. Manchester encoding splits each bit period into two, and ensures that there is always a transition between the signal levels in the middle of each bit. This allows the receiver to synchronise with the sender. In normal Manchester encoding, a 1-bit is transmitted with a high voltage in the first period, and a low voltage in the second, and vice verse for the 0 bit: Bits Sent: 1 1 0 0 Signal: High __ __ __ __ Low |__| |_____| |__| Time: -" . ' . ' . ' . ' . In Differential Manchester encoding, a 1-bit is indicated by making the first half of the signal equal to the last half of the previous bit's signal and a 0-bit is indicated by making the first half of the signal opposite to the last half of the previous bit's signal. That is, a zero bit is indicated by a transition at the beginning of the bit. Like normal Manchester encoding, there is always a transition in the middle of the transmission of the bit. Differential Manchester Encoding Bits Sent: 1 1 0 0 Signal: High ____ __ __ __ Low |_____| |__| |__| Time: -" . ' . ' . ' . ' . With each bit period half as long, twice as much {bandwidth} is required when using either of the Manchester encoding schemes. (1995-11-23)
MANIFESTATION, PROCESS OF The process of manifestation consists of: the process of involvation and evolvation, the process of involution and evolution, the process of expansion.
The process of manifestation is the process in which the cosmos is formed, maintained, developed, and finally dissolved. (K 2.11)
The entire cosmos constitutes one continuous process of manifestation in which all monads participate with their consciousness manifestations, consciously or unconsciously, intentionally or unintentionally. The higher the world or kingdom, the higher the kind of consciousness, the greater is the monad's contribution to the process of manifestation. K 4.6.1
In the process of manifestation, the monads are at first primary matter devoid of consciousness, are subsequently involved to form secondary matter, forming out of it aggregates (elementals) with passive consciousness. After their transition to evolution the monads are at first tertiary matter with faint self-active consciousness. Finally the monads become quaternary matter with sufficiently self-active consciousness to be able to involve into envelopes and become the selves in these.
"Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human
“Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human
MaNjusrīmulakalpa. (T. 'Jam dpal gyi rtsa ba'i rgyud; C. Dafangguang pusazang wenshushili genben yigui jing; J. Daihoko bosatsuzo Monjushiri konpongikikyo; K. Taebanggwang posalchang Munsusari kŭnbon ŭigwe kyong 大方廣菩薩藏文殊師利根本儀軌經). In Sanskrit "The Fundamental Ordinance of MANJUsRĪ"; known in Tibetan as the "Fundamental Tantra of MaNjusrī." The work is an early and important Buddhist TANTRA (marking a transition between the SuTRA and tantra genres), dating probably from around the late sixth or early seventh centuries, which was later classed as a KRIYĀTANTRA. The text, which is in a compilation of fifty-five chapters, provides detailed instructions by the Buddha on the performance of rituals and consecrations, including the important jar or vase consecrations (KALAsĀBHIsEKA). The work is also among the first to introduce the notion of families (KULA) of divinities, in this case three families: the TATHĀGATAKULA, the PADMAKULA, and the VAJRAKULA. Like other tantric texts, it provides instruction on a wide range of topics, including the recitation of MANTRAs, the drawing of images and MAndALAs, and the nature of the VIDYĀDHARA, as well as on astrology, medicine. Among the many prophecies in the text is the oft-cited prophecy concerning NĀGĀRJUNA, in which the Buddha states that four hundred years after his passage into PARINIRVĀnA, a monk named Nāga will appear, who will live for six hundred years.
Man ::: Man is a transitional being; he is not final.
Ref: CWSA Vol. 12, Page: 265
manomayakāya. (T. yid kyi rang bzhin gyi lus; C. yishengshen; J. ishoshin; K. ŭisaengsin 意生身). In Sanskrit and Pāli, "mind-made body"; a subtle body acquired during meditative practice, which can exercise psychical and magical powers (ṚDDHI), such as passing through solid objects, appearing in many places at once, or flying. This body is described as living on joy, not solid nutriment; lacking such characteristics of a physical body as solidity, cohesion, heat, and motion; and being invisible to normal sight. The SĀMANNAPHALASUTTA refers to the manomayakāya as something achieved by the meditator who has mastered the fourth of the four meditative absorptions (P. JHĀNA; S. DHYĀNA) associated with the subtle-materiality realm (RuPADHĀTU); this meditative body is created from one's current physical body, the sutta says, as if drawing a sword from its scabbard or a reed from its sheath. The LAnKĀVATĀRASuTRA lists three types of manomayakāya achieved by a BODHISATTVA: (1) a body obtained through the enjoyment of SAMĀDHI on the third, fourth, and fifth stages (BHuMI) of the bodhisattva path; (2) a body obtained by recognizing the self-nature of the dharma itself, which is achieved on the eighth bhumi; and (3) a body the bodhisattva assumes in accordance with the class of being he is seeking to edify. The manomayakāya is also analogous to the "transitional being" (GANDHARVA) that abides in the ANTARĀBHAVA, the intermediate state between death and rebirth. Existence in any of the four meditative (dhyāna) heavens of either the subtle-materiality realm (rupadhātu) or the immaterial realm (ĀRuPYADHĀTU) may also sometimes be designated as a heavenly mind-made body (divyo manomayaḥ kāyaḥ). Finally, the mind-made body is manifested by great bodhisattvas (vasitāprāptabodhisattva) and other sanctified beings during their transfigurational births-and-deaths (PARInĀMIKAJARĀMARAnA)-viz., the births-and-deaths that may occur even after enlightenment-one of the two categories of SAMSĀRA, along with the determinative birth-and-death (PARICCHEDAJARĀMARAnA) experienced by ordinary sentient beings within the three realms of existence (TRILOKADHĀTU). Mind-made bodies may be perceived only by the DIVYACAKsUS, literally the "divine eye," one of the five (or six) superknowledges (ABHIJNĀ) and three "knowledges" (TRIVIDYĀ). The term also figures in the development of the theories of the two, three, or four bodies of the Buddha (BUDDHAKĀYA). Early scholasts speak of the Buddha having both a physical body and a manomayakāya, or "emanation body" (NIRMĀnAKĀYA), a second body that he used to perform miraculous feats such as visiting his mother in the TRĀYASTRIMsA heaven atop Mount SUMERU after her death.
Matter in the laya-state is in its eternal and normal condition; when differentiated it is in an abnormal state — a phenomenon becoming a transitory illusion when perceived by the senses. “A laya-center is the mystical point where a thing disappears from one plane and passes onwards to reappear on another plane. It is that point or spot — any point or spot — in space, which, owing to karmic law, suddenly becomes the center of active life, first on a higher plane and later descending into manifestation through and by the laya-centers of the lower planes. In one sense a laya-center may be conceived of as a canal, a channel, through which the vitality of the superior spheres pours down into, and inspires, inbreathes into, the lower planes or states of matter, or rather of substance. . . .
Menschenschreck ::: “Human Horror.” When the Miedzyrzec transit ghetto was liquidated, the German police gave it this nickname.
metabasis ::: n. --> A transition from one subject to another.
Same as Metabola.
mid-level network "networking" (Or "regional network") In {hierarchical routing}, a {network} that carries {Internet} traffic between at least two other networks ({stub networks}). A mid-level network that also has {hosts} connected to it is known as a {transit network}. A big (international or trans-continental) network is called a {backbone network}. (2017-12-02)
mid-level network ::: (Or regional network). The kind of networks which make up the second level of the Internet hierarchy. They are the transit networks which connect the stub networks to the backbone networks.
Modified Frequency Modulation "storage" (MFM, Modified {FM}, or sometimes "Multiple Frequency Modulation") A modification to the original {frequency modulation} scheme for encoding data on {magnetic disks}. MFM allows more than 1 symbol per flux transition (up to 3), giving greater density of data. It is used with a data rate of between 250-500 kbit/s on industry standard 3.5" and 5.25" low and high density {diskettes}, and up to 5 Mbit/s on {ST-506} {hard disks}. Except for 1.44 MB floppy disks, this encoding is obsolete. Other data encoding schemes include {GCR}, {FM}, {RLL}. See also: {PRML}. (2002-06-24)
modulation ::: n. --> The act of modulating, or the state of being modulated; as, the modulation of the voice.
Sound modulated; melody.
A change of key, whether transient, or until the music becomes established in the new key; a shifting of the tonality of a piece, so that the harmonies all center upon a new keynote or tonic; the art of transition out of the original key into one nearly related, and so on, it may be, by successive changes, into a key quite remote.
moksabhāgīya. (T. thar pa cha mthun; C. shunjietuofen; J. jungedatsubun; K. sunhaet'albun 順解分). In Sanskrit, "aids to liberation"; abbreviation for the moksabhāgīya-kusalamula (wholesome faculties associated with liberation), the second of the three types of wholesome faculties (literally, "virtuous root") (KUsALAMuLA) recognized in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, along with the punyabhāgīya (aids to creating merit) and NIRVEDHABHĀGĪYA (aids to penetration). This type of wholesome faculty involves the intent to listen to (sruta) and reflect upon (cintā) the Buddhist teachings and then make the resolution (PRAnIDHĀNA) to follow the DHARMAVINAYA to such an extent that all one's physical and verbal actions (KARMAN) will come into conformity with the prospect of liberation. The moksabhāgīyas are constituents of the path of preparation (PRAYOGAMĀRGA), the second segment of the five-path schema outlined in the Vaibhāsika ABHIDHARMA system, which mark the transition from the mundane sphere of cultivation (LAUKIKA-BHĀVANĀMĀRGA) to the supramundane vision (viz., DARsANAMĀRGA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). In distinction to the nirvedhabhāgīyas, however, which are the proximate path of preparation, the moksabhāgīyas constitute instead the remote path of preparation and are associated only with the types of wisdom developed from learning (sRUTAMAYĪPRAJNĀ) and reflection (CINTĀMAYĪPRAJNĀ), not meditative practice (BHĀVANĀMAYĪPRAJNĀ). The moksabhāgīyas are generally concerned with the temporary allayment of the influence of the three major afflictions (KLEsA)-viz., greed (LOBHA), hatred (DVEsA), and ignorance (MOHA)-by cultivating the three kusalamulas of nongreed (ALOBHA), nonhatred (ADVEsA), and nondelusion (AMOHA). These factors are "conducive to liberation" by encouraging such salutary actions as giving (DĀNA), keeping precepts (sĪLA), and learning the dharma. The moksabhāgīya are associated with the development of the first twelve of the BODHIPĀKsIKADHARMAs, or "thirty-seven factors pertaining to awakening." Among them, the first set of four develop SMṚTI (mindfulness) as described in the four SMṚTYUPASTHĀNA (applications of mindfulness), the second set of four develop VĪRYA (effort) as described in the four PRAHĀnA (efforts or abandonments), and the third set of four develop SAMĀDHI (concentration) as described in the four ṚDDHIPĀDA (bases of psychic powers). According to a different enumeration, there are five moksabhāgīya: (1) faith (sRADDHĀ), (2) effort (VĪRYA), (3) mindfulness (SMṚTI), (4) concentration (SAMĀDHI), and (5) wisdom (PRAJNĀ).
Muhak Chach'o. (無學自超) (1327-1405). A Korean SoN monk and pilgrim during the transition from the Koryo to the Choson dynasty; Muhak was a native of Samgi (present-day South Kyongsang province). After his ordination in 1344, Muhak traveled to different monasteries to study. In 1353, he went to China, where he met the Indian ĀCĀRYA ZHIKONG CHANXIAN (d. 1363; K. Chigong Sonhyon; S. *sunyadisya-Dhyānabhadra) and studied under his Korean student NAONG HYEGŬN at the Yuan-dynasty capital of Yanjing. Muhak returned to Korea in 1356. When Naong returned two years later, Muhak continued his studies under him at the hermitage of Wonhyoam on Mt. Ch'onsong. In 1392, shortly after the establishment of the Choson dynasty, Muhak was invited to the palace as the king's personal instructor (wangsa) and given the title Venerable Myoom (Subtle Adornment). He was also asked to reside at the royal monastery of Hoeamsa. In 1393, Muhak assisted the Choson-dynasty founder, King T'aejo (r. 1392-1398), in deciding on the location for the new capital in Hanyang (present-day Seoul). Among his writings, Muhak's history of the Korean Son tradition, Pulcho chongp'a chido, is still extant.
Multiplicative axiom: See choice, axiom of. Multiplicity: The doctrine of the plurality of beings, or the manifoldness of the real, denied by the Eleatics, who contended that the multiplicity of things was but an illusion of the senses, was defended by Aristotle who maintained that the term, being, is only a common predicate of many things which become out of that which is relatively not-being by making the transition from the potential to the actual. -- J.J.R.
Multistage Model::: A carcinogenesis dose-response model where it is assumed that cancer originates as a "malignant" cell, which is initiated by a series of somatic-like mutations occurring in finite steps. It is also assumed that each mutational stage can be depicted as a Poisson process in which the transition rate is approximately linear in dose rate.
murdhan. (T. rtse mo; C. ding; J. cho; K. chong 頂). In Sanskrit, "summit," or "peak," or "climax"; the second of the "aids to penetration" (NIRVEDHABHĀGĪYA); these aids are developed during the PRAYOGAMĀRGA (path of preparation) and mark the transition from the mundane path of cultivation (LAUKIKA-BHĀVANĀMĀRGA) to supramundane vision (viz., DARsANAMĀRGA) on both the HĪNAYĀNA and MAHĀYĀNA paths. Murdhan is defined specifically in terms of faith in the validity of the FOUR NOBLE TRUTHS (catvāry āryasatāni), a faith that begins to develop at the level of usMAN (heat), the first of the aids to penetration, and reaches its "summit" or "climax" at the level of murdhan. This stage is called "summit," the ABHIDHARMAMAHĀVIBHĀsĀ explains, because it is like the summit of a mountain, where one cannot tarry long: either you continue on to ascend another peak or you retreat back down the mountain. Therefore, if one has no difficulties, one will progress on to KsĀNTI (forbearance); but if one meets with problems, one will retrogress back to usman. Thus, murdhan and usman, the first two of the nirvedhabhāgīyas, are still subject to retrogression and thus belong to the mundane path of cultivation (laukikabhāvanāmārga). Murdhan marks the end of the possibility of the wholesome faculties (KUsALAMuLA) created by past salutary deeds being destroyed by unwholesome mental states, such as anger. The kusalamula are no longer susceptible to destruction from this point on the path forward to the achievement of the state of the ARHAT or buddha.
myongbu chon. (冥府殿). In Korean, "hall of the dark prefecture"; a basilica in Korean monasteries that is dedicated to the BODHISATTVA KsITIGARBHA, the patron bodhisattva of the denizens of the hells (NĀRAKA), and the ten kings of hell (shiwang), the judges of the dead. This hall is where monks typically perform the forty-ninth day ceremony (K. sasipku [il] chae; C. SISHIJIU [RI] ZHAI), which sends the deceased being to the intermediate transitional state (ANTARĀBHAVA) and then on to the next rebirth. See also YAMA.
neuter ::: a. --> Neither the one thing nor the other; on neither side; impartial; neutral.
Having a form belonging more especially to words which are not appellations of males or females; expressing or designating that which is of neither sex; as, a neuter noun; a neuter termination; the neuter gender.
Intransitive; as, a neuter verb.
Having no generative organs, or imperfectly developed ones;
nirvāna. (P. nibbāna; T. mya ngan las 'das pa; C. niepan; J. nehan; K. yolban 涅槃). In Sanskrit, "extinction"; the earliest and most common term describing the soteriological goal of the Buddhist path (MĀRGA). Its etymology and meaning have been widely discussed by both traditional exegetes and modern scholars. Nirvāna is commonly interpreted as meaning "blowing out" (from the Sanskrit root √vā, "to blow," plus the prefix nir-, "out"), as "when a flame is blown out by the wind," to use the famous metaphor from the AttHAKAVAGGA, and is thus sometimes glossed as the extinction of the flame of desire (RĀGA) or, more broadly, to the extinction of the "three poisons" (TRIVIsA) or primary afflictions (KLEsA) of greed/sensuality (RĀGA or LOBHA), hatred/aversion (DVEsA), and delusion/ignorance (MOHA). In a more technical sense, nirvāna is interpreted as the cessation of the afflictions (klesa), of the actions (KARMAN) produced by these afflictions, and eventually of the mind and body (NĀMARuPA; SKANDHA) produced by karman, such that rebirth (SAMSĀRA) ceases for the person who has completed the path. In the first sermon after his enlightenment, "Setting in Motion the Wheel of the Dharma" (P. DHAMMACAKKAPPAVATTANASUTTA; S. DHARMACAKRAPRAVARTANASuTRA), the Buddha outlines the FOUR NOBLE TRUTHS (catvāry āryasatyāni), the third of which was the "truth of cessation" (NIRODHASATYA). This state of the cessation of suffering (DUḤKHA) and its causes (SAMUDAYA) is glossed as nirvāna. In one famous description of nirvāna, the Buddha explained, "There is that plane (ĀYATANA) where there is neither earth, water, fire, nor air [viz., the four MAHĀBHuTA], neither the sphere of infinite space [ĀKĀsĀNANTYĀYATANA] ... nor the sphere of neither perception nor nonperception [NAIVASAMJNĀNĀSAMJNĀYATANA], neither this world nor another nor both together, neither the sun nor the moon. Here, O monks, I say that there is no coming or going, no staying, no passing away or arising. It is not something fixed, it moves not on, it is not based on anything. This is indeed the end of suffering." Even though this is a thoroughly negative description of nirvāna, it is important to note that the passage opens with the certitude that "there is that plane...." Whether this state of cessation represents a form of "annihilation" is a question that preoccupied early scholarship on Buddhism. The Buddha described human existence as qualified by various forms of suffering, sought a state that would transcend such suffering, and determined that, in order to put an end to suffering, one must destroy its causes: unwholesome (AKUsALA) actions (karman) and the negative afflictions (klesa) that motivate them. If these causes could be destroyed, they would no longer have any effect, resulting in the cessation of suffering and thus nirvāna. Nirvāna, therefore, was not regarded as a place or state of existence, since by definition that would mean it was part of saMsāra and thus subject to impermanence and suffering. Nirvāna is instead an absence, and it is often described in rigidly apophatic terms, as in the passage above, as if by describing what nirvāna was not, at least some sense of what it is could be conveyed. When the tradition attempts more positive descriptions, nirvāna is sometimes described as deathless (AMṚTA), imperishable (acyuta), uncreated (abhuta), peace (upasama), bliss (SUKHA), etc. The concept of nirvāna may be somewhat more accessible if it is approached soteriologically, as the culmination of the Buddhist path of practice (mārga). At the upper reaches of the path, the adept must pass through three "gates to liberation" (VIMOKsAMUKHA), which mark the transition from the compounded (SAMSKṚTA) realm of saMsāra to the uncompounded (ASAMSKṚTA) realm of nirvāna. In approaching nirvāna, the adept first passes through the gate of emptiness (suNYATĀ), which reveals that nirvāna is empty of anything associated with a sense of self. Next comes the gate of signlessness (ĀNIMITTA), which reveals that nirvāna has nothing by which it may be perceived. Finally comes the gate of wishlessness (APRAnIHITA), meaning that nirvāna can be achieved only when one no longer has any desire for, or attachment to, nirvāna. Exactly what persisted in the state of nirvāna was the subject of considerable discussion over the history of the tradition. The Buddha is said to have realized nirvāna when he achieved enlightenment at the age of thirty-five, thus eradicating the causes of future rebirth. After this experience, however, he continued to live for another forty-five years, and, upon his death, he entered nirvāna, never to be reborn again. Because of this gap between his initial experience of nirvāna and his final PARINIRVĀnA, the scholastic tradition therefore distinguished between two types of nirvāna. The first type is the "nirvāna with remainder" (SOPADHIsEsANIRVĀnA), sometimes interpreted as the "nirvāna associated with the klesas." This is the state of nirvāna achieved prior to death, where the "remainder" refers to the mind and body of this final existence. This is the nirvāna achieved by the Buddha under the BODHI TREE. However, the inertia of the karman that had led to this present life was still operating and would continue to do so until his death. Thus, his mind and body during the remainder of his final lifetime were what was left over after he realized nirvāna. The second type is referred to as the "nirvāna without remainder" (ANUPADHIsEsANIRVĀnA or NIRUPADHIsEsANIRVĀnA), sometimes interpreted as the "nirvāna of the skandhas." This is the nirvāna achieved at death, in which the causes of all future existence have been extinguished, bringing the chain of causation of both the physical form and consciousness to an end and leaving nothing remaining to be reborn. This is also called "final nirvāna" (parinirvāna), and it is what the Buddha achieved at the time of his demise at KUsINAGARĪ. These states were accessible to all adepts who followed the Buddhist path to its conclusion. In the case of the Buddha, some traditions also refer to the third type of nirvāna, the "final nirvāna of the relics" (sarīraparinirvāna), viz., the dissolution of the relics (sARĪRA) of the Buddha at a point in the distant future. According to Buddhist eschatology, there will come a time in the far distant future when the teachings of sĀKYAMUNI Buddha will disappear from the world, and his relics will no longer be honored. At that point, the relics that have been enshrined in reliquaries (STuPA) around the world will be released from their shrines and be magically transported to BODHGAYĀ, where they will reassemble into the resplendent body of the Buddha, who will be seated in the lotus posture under the Bodhi tree, emitting rays of light that illuminate ten thousand world systems. The relics will be worshipped by the divinities (DEVA) one last time and then will burst into flames and disappear into the sky. Until that time, the relics of the Buddha are to be regarded as his living presence, infused with all of his marvelous qualities. With the rise of MAHĀYĀNA, the "nirvāna without remainder" came to be disparaged in some texts as excessively quietistic, and the Buddha's passage into parinirvāna was described as simply a display; the Buddha is instead said to be eternal, inhabiting a place that is neither in saMsāra nor nirvāna and that is referred to as the "unlocated nirvāna" (APRATIstHITANIRVĀnA). The MADHYAMAKA philosopher NĀGĀRJUNA declared that there was not the slightest difference between saMsāra and nirvāna, a statement taken to mean that both are equally empty of any intrinsic nature (NIḤSVABHĀVA). Madhyamaka texts also refer to a nirvāna that is "intrinsically extinguished" (PRAKṚTIPARINIRVṚTA); this quiescence that is inherent in all phenomena is a synonym of emptiness (suNYATĀ).
nirveda. (P. nibbidā; T. skyo ba; C. yan; J. en; K. yom 厭). In Sanskrit, "disgust," "disillusionment," "loathing"; a term used in Buddhist meditation theory to indicate the preliminary and conditional turning away from the things of this world and turning toward NIRVĀnA, which serves as the crucial mental factor (DHARMA) in catalyzing the transition from an ordinary person (PṚTHAGJANA) to a noble one (ĀRYA). There has been considerable discussion in the literature on the precise meaning of nirveda, with connotations suggested that range from disgust to disappointment to indifference. As the meditator comes to recognize that all worldly objects that may be perceived through the senses are impermanent (ANITYA), he realizes that association with, let alone attachment to, them will inexorably lead to suffering (DUḤKHA). The recognition of the ubiquity of suffering leads the adept inevitably toward a sense of nirveda, the volition to distance oneself from these worldly objects and to seek the alternative that is nirvāna. As a by-product of the experience of YATHĀBHuTAJNĀNADARsANA ("seeing things as they really are"), nirveda thus produces the mental factor VAIRĀGYA ("dispassion"), which ultimately leads to VIMOKsA ("liberation").
nirvedhabhāgīya. (T. nges par 'byed pa'i cha dang mthun pa; C. shunjuezefen; J. junketchakubun; K. sun'gyolt'aekpum 順決擇分). In Sanskrit, "aids to penetration," the constituent stages developed during the path of preparation (PRAYOGAMĀRGA), the second segment of the five-path schema outlined in the VAIBHĀsIKA ABHIDHARMA system, which mark the transition from the mundane sphere of cultivation (LAUKIKA[BHĀVANĀ]MĀRGA) to the supramundane vision (DARsANA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni); also called the "virtuous faculties associated with penetration" (nirvedhabhāgīya-KUsALAMuLA) or the "four virtuous faculties" (CATUsKUsALAMuLA). The nirvedhabhāgīya are the third of the three types of virtuous faculties (KUsALAMuLA) recognized in the VAIBHĀsIKA school, along with the punyabhāgīya and MOKsABHĀGĪYA kusalamulas. In distinction to the moksabhāgīyas, however, which are the remote path of preparation, the nirvedhabhāgīyas constitute instead the proximate path of preparation and are associated specifically with the type of wisdom that is generated through one's own meditative experience (BHĀVANĀMĀYĪPRAJNĀ). The four aids to penetration are (1) heat (usMAN [alt. usmagata]), (2) summit (MuRDHAN), (3) acquiescence or receptivity (KSĀnTI), (4) and highest worldly dharmas (LAUKIKĀGRADHARMA). After accumulating the preliminary skills necessary for religious cultivation on the preceding path of accumulation (SAMBHĀRAMĀRGA), the practitioner continues on to develop the mindfulness of mental constituents (dharma-SMṚTYUPASTHĀNA) on the path of preparation. This path involves the four aids to penetration, which mark successive stages in understanding the sixteen aspects of the four noble truths and are each subdivided into various categories, such as weak, medium, and strong experiences. While the first two of these NIRVEDHABHĀGĪYAs are subject to retrogression and thus belong to the worldly path of cultivation (laukikabhāvanāmārga), the latter two are nonretrogressive (AVAIVARTIKA) and lead inevitably to insight (DARsANA). Mastery of the four aids to penetration culminates in the "unimpeded concentration" (ĀNANTARYASAMĀDHI), in which the meditator acquires fully all the highest worldly dharmas; this distinctive concentration provides access to the third stage of the path, the path of vision (DARsANAMĀRGA), which marks the entrance into sanctity (ĀRYA) as a stream-enterer (SROTAĀPANNA). Thus the nirvedhabhāgīyas are the pivotal point in the progression of an ordinary person (PṚTHAGJANA) to the status of a noble one (ĀRYA). According to the ABHIDHARMAMAHĀVIBHĀsĀ, disciples (sRĀVAKA) and solitary buddhas (PRATYEKABUDDHA) may develop the nirvedhabhāgīyas either before or during any of the four stages of the meditative absorptions (DHYĀNA), while bodhisattvas develop all four in one sitting during their final lifetimes.
non-uniform quantising logarithmic compression The kind of {compression} often applied to a sound waveform. {Logarithmic compression} is a good match for the human ear's sensitivity but cannot handle zero amplitude (for which the logarithm is negative infinity). There are two {standard} compression functions which give a smooth transition between the logarithmic function and a linear segment passing through the origin: {mu-law} (North America) and {A-law} ({ITU-T}). (1995-02-21)
objective ::: a. --> Of or pertaining to an object.
Of or pertaining to an object; contained in, or having the nature or position of, an object; outward; external; extrinsic; -- an epithet applied to whatever ir exterior to the mind, or which is simply an object of thought or feeling, and opposed to subjective.
Pertaining to, or designating, the case which follows a transitive verb or a preposition, being that case in which the direct object of the verb is placed. See Accusative, n.
Ode ::: An Object-Oriented Database from AT&T which extends C++ and supports fast queries, complex application modelling and multimedia.Ode uses one integrated data model (C++ classes) for both database and general purpose manipulation. An Ode database is a collection of persistent objects. It persistent objects, querying the database and creating and manipulating versions.The Ode object database provides four object compatible mechanisms for manipulating and querying the database. As well as O++ there are OdeView - an X treated and manipulated like normal Unix files); and CQL++, a C++ variant of SQL for easing the transition from relational databases to OODBs such as Ode.Ode supports large objects (critical for multimedia applications). Ode tracks the relationship between versions of objects and provides facilities for deadlock. 'Hypothetical' transactions allow users to pose what-if scenarios (as with spreadsheets).EOS, the storage engine of Ode, is based on a client-server architecture. EOS supports concurrency based on multi-granularity two-version two-phase locking; mode for multiple users with concurrent access and a single user mode giving improved performance.Ode 3.0 is currently being used as the multimedia database engine for AT&T's Interactive TV project. Ode 2.0 has also been distributed to more than 80 sites available only for Sun SPARCstations running SunOS 4.1.3 and Solaris 2.3. Ode is being ported to Microsoft Windows NT, Windows 95 and SGI platforms.E-mail: Narain Gehani . (1994-08-18)
Ode An {Object-Oriented Database} from {AT&T} which extends {C++} and supports fast queries, complex application modelling and {multimedia}. Ode uses one integrated data model ({C++} {class}es) for both database and general purpose manipulation. An Ode database is a collection of {persistent} {objects}. It is defined, queried and manipulated using the language {O++}. O++ programs can be compiled with C++ programs, thus allowing the use of existing C++ code. O++ provides facilities for specifying transactions, creating and manipulating persistent objects, querying the database and creating and manipulating versions. The Ode object database provides four object compatible mechanisms for manipulating and querying the database. As well as O++ there are OdeView - an {X Window System} interface; OdeFS (a file system interface allowing objects to be treated and manipulated like normal Unix files); and CQL++, a {C++} variant of {SQL} for easing the transition from {relational databases} to OODBs such as Ode. Ode supports large objects (critical for {multimedia} applications). Ode tracks the relationship between versions of objects and provides facilities for accessing different versions. Transactions can be specified as read-only; such transactions are faster because they are not logged and they are less likely to {deadlock}. 'Hypothetical' transactions allow users to pose "what-if" scenarios (as with {spreadsheets}). EOS, the {storage engine} of Ode, is based on a client-server architecture. EOS supports {concurrency} based on {multi-granularity} two-version two-phase locking; it allows many readers and one writer to access the same item simultaneously. Standard two-phase locking is also available. Ode supports both a {client-server} mode for multiple users with concurrent access and a single user mode giving improved performance. Ode 3.0 is currently being used as the {multimedia} {database engine} for {AT&T}'s {Interactive TV} project. Ode 2.0 has also been distributed to more than 80 sites within AT&T and more than 340 universities. Ode is available free to universities under a non-disclosure agreement. The current version, 3.0, is available only for {Sun} {SPARCstations} running {SunOS} 4.1.3 and {Solaris} 2.3. Ode is being ported to {Microsoft} {Windows NT}, {Windows 95} and {SGI} {platforms}. E-mail: Narain Gehani "nhg@research.att.com". (1994-08-18)
Or it may be a pressure from above ; let us say, some supra- mental or mental power precipitating its formation from above and developing forms and movements on the vital level as a means of transit to its self-creation in the material world. Or it may be all these things acting together, in which case there is the greatest possibility of an effective creation.
pang ::: n. --> A paroxysm of extreme pain or anguish; a sudden and transitory agony; a throe; as, the pangs of death. ::: v. t. --> To torture; to cause to have great pain or suffering; to torment.
Parallel with these developments was the growth of Buddhism in China, a story too long to relate here. Many Buddhist doctrines, latent in India, were developed in China. The nihilism of Madhyamika (Sun-lan, c. 450-c. 1000) to the effect that reality is Void in the sense of being "devoid" of any specific character, was brought to fullness, while the idealism of Vijnaptimatravada (Yogacara, Fahsiang, 563-c. 1000), which claimed that reality in its imaginary, dependent and absolute aspects is "representation-only," was pushed to the extreme. But these philosophies failed because their extreme positions were not consonant with the Chinese Ideal of the golden mean. In the meantime, China developed her own Buddhist philosophy consistent with her general philosophical outlook. We need only mention the Hua-yen school (Avatamisaka, 508) which offered a totalistic philosophy of "all in one" and "one in all," the T'ien-t'ai school (c. 550) which believes in the identity of the Void, Transitoriness, and the Mean, and in the "immanence of 3,000 worlds in one moment of thought," and the Chin-t'u school (Pure Land, c. 500) which bases its doctrine of salvation by faith and salvation for all on the philosophy of the universality of Buddha-nature. These schools have persisted because they accepted both noumenon and phenomenon, both ens and non-ens, and this "both-and" spirit is predominantly characteristic of Chinese philosophy.
partial equivalence relation ::: (PER) A relation R on a set S where R is symmetric (x R y => y R x) and transitive (x R y R z => x R z) and where there may exist elements in S for which the relation is not defined. A PER is an equivalence relation on the subset for which it is defined, i.e. it is also reflexive (x R x).
partial equivalence relation (PER) A relation R on a set S where R is symmetric (x R y =" y R x) and transitive (x R y R z =" x R z) and where there may exist elements in S for which the relation is not defined. A PER is an equivalence relation on the subset for which it is defined, i.e. it is also reflexive (x R x).
partial ordering ::: A relation R is a partial ordering if it is a pre-order (i.e. it is reflexive (x R x) and transitive (x R y R z => x R z)) and it is also antisymmetric (x R y R x => x = y). The ordering is partial, rather than total, because there may exist elements x and y for which neither x R y nor y R x.In domain theory, if D is a set of values including the undefined value (bottom) then we can define a partial ordering relation = on D by x = y if x = bottom or x = y. bottom) and (bottom, x). The partial ordering on D x D is then (x1,y1) = (x2,y2) if x1 = x2 and y1 = y2. The partial ordering on D -> D is defined by f = g if f(x) = g(x) for all x in D. (No f x is more defined than g x.)A lattice is a partial ordering where all finite subsets have a least upper bound and a greatest lower bound.(= is written in LaTeX as \sqsubseteq). (1995-02-03)
partial order "mathematics" (Informally, "order", "ordering") A {binary relation} R that is a {pre-order} (i.e. it is {reflexive} (x R x) and {transitive} (x R y R z =" x R z)) and {antisymmetric} (x R y R x =" x = y). The order is partial, rather than total, because there may exist elements x and y for which neither x R y nor y R x. In {domain theory}, if D is a set of values including the undefined value ({bottom}) then we can define a partial ordering relation "= on D by x "= y if x = bottom or x = y. The constructed set D x D contains the very undefined element, (bottom, bottom) and the not so undefined elements, (x, bottom) and (bottom, x). The partial ordering on D x D is then (x1,y1) "= (x2,y2) if x1 "= x2 and y1 "= y2. The partial ordering on D -" D is defined by f "= g if f(x) "= g(x) for all x in D. (No f x is more defined than g x.) A {lattice} is a partial ordering where all finite subsets have a {least upper bound} and a {greatest lower bound}. (""=" is written in {LaTeX} as {\sqsubseteq}). (1995-02-03)
partial order reduction ::: A technique for reducing the size of the state-space to be searched by a model checking or automated planning and scheduling algorithm. It exploits the commutativity of concurrently executed transitions, which result in the same state when executed in different orders.
Partial realisation ::: At a certain stage of the sadhana, in the beginning (or near it) of the more intense experiences, it some- times happens that there is the intense realisation of some aspect of the Divine, a sort of communion with it, and that is seen everj'whcre and all as that. It is a transitory phase and after- wards one gets the larger experience of the Divine in all its aspects and beyond all aspects. Throughout the experience there should be one part of the being that observes and understands — for, sometimes ignorant sadbakas are carried away by their experience and stop short there or fall into extravagance. It must be taken as an experience through which you are passing.
Partzuf (&
passage ::: 1. A movement from one place to another, as by going by, through, over, or across; transit or migration. 2. Fig. The process of passing from one condition or stage to another; transition. 3. An opening or entrance into, through, or out of something. 4. A path, channel, or duct through, over, or along which something may pass. 5. A hall or corridor; passageway. passages, cavern-passages.
passage ::: v. i. --> The act of passing; transit from one place to another; movement from point to point; a going by, over, across, or through; as, the passage of a man or a carriage; the passage of a ship or a bird; the passage of light; the passage of fluids through the pores or channels of the body.
Transit by means of conveyance; journey, as by water, carriage, car, or the like; travel; right, liberty, or means, of passing; conveyance.
passing ::: adj. 1. Moving by; going past:. 2. Of brief duration; transitory or momentary. slowly-passing.
pass ::: v. i. --> To go; to move; to proceed; to be moved or transferred from one point to another; to make a transit; -- usually with a following adverb or adverbal phrase defining the kind or manner of motion; as, to pass on, by, out, in, etc.; to pass swiftly, directly, smoothly, etc.; to pass to the rear, under the yoke, over the bridge, across the field, beyond the border, etc.
To move or be transferred from one state or condition to another; to change possession, condition, or circumstances; to undergo
Peano, Giuseppe, 1858-1932, Italian mathematician. Professor of mathematics at the University of Turin, 1890-1932. His work in mathematical logic marks a transition stage between the old algebra of logic and the newer methods. It is inferior to Frege's by present standards of rigor, but nevertheless contains important advances, among which may be mentioned the distinction between class inclusion (⊂) and class membership (∈) -- which had previously been confused -- and the introduction of a notation for formation of a class by abstraction (q. v.). His logical notations are more convenient than Frege's, and many of them are still in common use.
"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*
“Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human
Petri net ::: (parallel, simulation) A directed, bipartite graph in which nodes are either places (represented by circles) or transitions (represented by place and adding a token to each place pointed to by the transition (its output places).Petri nets are used to model concurrent systems, particularly network protocols.Variants on the basic idea include the coloured Petri Net, Time Petri Net, Timed Petri Net, Stochastic Petri Net, and Predicate Transition Net. . (1996-09-10)
Petri net "parallel, simulation" A {directed}, {bipartite graph} in which nodes are either "places" (represented by circles) or "transitions" (represented by rectangles), invented by Carl Adam Petri. A Petri net is marked by placing "tokens" on places. When all the places with arcs to a transition (its input places) have a token, the transition "fires", removing a token from each input place and adding a token to each place pointed to by the transition (its output places). Petri nets are used to model {concurrent} systems, particularly {network} {protocols}. Variants on the basic idea include the {coloured Petri Net}, {Time Petri Net}, {Timed Petri Net}, {Stochastic Petri Net}, and {Predicate Transition Net}. {FAQ (http://daimi.aau.dk/PetriNets/faq/answers.htm)}. (1996-09-10)
Planets, Seven Sacred The ancients spoke of seven planets which they named the seven sacred planets, and they were serialized as Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon. The Sun and Moon are, however, used as substitutes for two secret planets, one near the sun and one over the moon, these secret planets being invisible to us at present. That near the Sun, an intra-mercurial planet, has been called Vulcan and was supposed to have been discovered in 1859, when a black spot was seen in transit across the solar disk; but since that time the discovery has not been verified by astronomers. The teaching regarding it is that it became invisible to our physical senses at about the midpoint of the third root-race; but as we have now reached again, on the upward arc, the plane corresponding to the same degree of development, in a relatively short cyclic period it should begin again to show itself.
Pleasure and pain: In philosophy these terms appear mostly in ethical discussions, where they have each two meanings not always clearly distinguished. "Pleasure" is used sometimes to refer to a certain hedonic quality of experiences, viz. pleasantness, and sometimes as a name for experiences which have that quality (here "pleasures" are "pleasant experiences" and "pleasure" is the entire class of such experiences). Mutatis mutandis, the same is true of "pain". Philosophers have given various accounts of the nature of pleasure and pain. E.g., Aristotle says that pleasure is a perfection supervening on ccrtain activities, pain the opposite. Spinoza defines pleasure as the feeling with which one passes from a lesser state of perfection to a greater, pain is the feeling with which one makes the reverse transition. Again, philosophers have raised various questions about pleasure and pain. Can they be identified with good and evil? Are our actions always determined by our own pleasure and pain actual or prospective? Can pleasures and pains be distinguished quantitatively, qualitatively? See Bentham, Epicureanism. -- W.K.F.
Pomosa. (梵魚寺). In Korean, "BRAHMĀ Fish Monastery"; the fourteenth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Kŭmjong (Golden Well) Mountain outside the southeastern city of Pusan. According to legend, Pomosa was named after a golden fish that descended from heaven and lived in a golden well located beneath a rock on the peak of Kŭmjong mountain. The monastery was founded in 678 by ŬISANG (625-702) as one of the ten main monasteries of the Korean Hwaom (C. HUAYAN) school, with the support of the Silla king Munmu (r. 661-680), who had unified the three kingdoms of the Korean peninsula in 668. Korea was being threatened by Japanese invaders, and Munmu is said to have had a dream that told him to have Ŭisang go to Kŭmjong mountain and lead a recitation of the AVATAMSAKASuTRA (K. Hwaom kyong) for seven days; if he did so, the Japanese would be repelled. The invasion successfully forestalled, King Munmu sponsored the construction of Pomosa. During the Koryo dynasty the monastery was at the peak of its power, with more than one thousand monks in residence, and it actively competed for influence with nearby T'ONGDOSA. The monastery was destroyed during the Japanese Hideyoshi invasions of the late-sixteenth century, but it was reconstructed in 1602 and renovated after another fire in 1613. The only Silla dynasty artifacts that remain are a stone STuPA and a stone lantern. Pomosa has an unusual three-level layout with the main shrine hall (TAEUNG CHoN) located at the upper level and the Universal Salvation Hall (Poje nu) anchoring the middle level. The lower level has three separate entrance gates. Visitors enter the monastery through the One-Pillar Gate (Ilchu mun), built in 1614; next they pass through the Gate of the Four Heavenly Kings (Sach'onwang mun), who guard the monastery from baleful influences; and finally, they pass beneath the Gate of Nonduality (Puri mun), which marks the transition from secular to sacred space. The main shrine hall was rebuilt by Master Myojon (d.u.) in 1614 and is noted for its refined Choson-dynasty carvings and its elaborate ceiling of carved flowers. In 1684, Master Hyemin (d.u.) added a hall in honor of the buddha VAIROCANA, which included a famous painting of that buddha that now hangs in a separate building; and in 1700, Master Myonghak (d.u.) added another half dozen buildings. Pomosa also houses two important stupas: a three-story stone stupa located next to the Poje nu dates from 830 during the Silla dynasty; a new seven-story stone stupa, constructed following Silla models, enshrines relics (K. sari; S. sARĪRA) of the Buddha that a contemporary Indian monk brought to Korea. After a period of relative inactivity, Pomosa reemerged as an important center of Buddhist practice starting in 1900 under the abbot Songwol (d.u.), who opened several hermitages nearby. Under his leadership, the monastery became known as a major center of the Buddhist reform movements of the twentieth century. Tongsan Hyeil (1890-1965), one of the leaders of the reformation of Korean Buddhism following the Japanese colonial period (1910-1945), who also served as the supreme patriarch (CHONGJoNG) of the CHOGYE CHONG from 1958 to 1961, resided at Pomosa.
POSITIVE AND NEGATIVE. ::: The negative part is tempo- raiy and transitional and will riisappear, the positive alone counts for the ideal and for the future.
Prakaranapāda[sāstra]. (T. Rab tu byed pa'i rkang pa; C. Pinlei zu lun; J. Honruisokuron; K. P'umnyu chok non 品類足論). In Sanskrit, "Exposition"; a book from the later stratum of the SARVĀSTIVĀDA ABHIDHARMA, which is traditionally listed as the first of the six ancillary texts, or "feet" (pāda), of the JNĀNAPRASTHĀNA, the central treatise, or body (sarīra), of the Sarvāstivāda ABHIDHARMAPItAKA. The Prakaranapāda is attributed by tradition to Vasumitra and dates from c. 160 to 320 CE, probably following the compilation of the ABHIDHARMAMAHĀVIBHĀsĀ. The treatise is extant only in a complete Chinese translation made by GUnABHADRA and Bodhiyasas between 435 and 443. The Prakaranapāda establishes the definitive Sarvāstivāda categorization of dharmas into a fivefold grouping: materiality (RuPA), mentality (CITTA), mental concomitants (CAITTA or CAITASIKA), conditioned factors dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), and uncompounded elements (ASAMSKṚTADHARMA). This fivefold grouping is first employed in the ABHIDHARMAMAHĀVIBHĀsĀ, whence it enters the mainstream of the Sarvāstivāda-VAIBHĀsIKA analysis of dharmas and is subsequently adopted by several other Buddhist schools, including the SAUTRĀNTIKA, MADHYAMAKA, and YOGĀCĀRA (see BAIFA). The Prakaranapāda also adds a new listing of KUsALAMAHĀBHuMIKA, or factors always associated with wholesome states of mind. The Prakaranapāda was the first of the pādasāstras to represent the mature synthesis of Sarvāstivāda doctrine, which was followed in later abhidharma manuals and primers. The text therefore represents a transitional point in Sarvāstivāda abhidharma writing between the pādasāstras of the middle period and the commentarial writings of the later tradition.
pre-order ::: 1. (graph theory) traversal.2. (theory) A relation R is a pre-order if it is reflexive (x R x) and transitive (x R y R z => x R z). If it is also antisymmetric (x R y R x => x = y) then it is a partial ordering.(2001-10-01)
pre-order "theory" 1. {traversal}. 2. A {relation} R is a pre-order if it is {reflexive} (x R x) and {transitive} (x R y R z =" x R z). If a pre-order is also {antisymmetric} (x R y R x =" x = y) then it is a {partial ordering}. (2001-10-01)
Process Theory of Mind: The conception of mind in terms of process in contrast to substance. A mind, according to the process theory is a relatively permanent pattern preserved through a continuously changing process. Leibniz doctrine of the self-developing monad signalizes the transition from the substance to the process theory of mind and such philosophers as Bradley, Bosanquet, Bergson, James, Whitehead, Alexander and Dewey are recent exponents of the process theory. See C. W. Morris, Six Theories of Mind, Ch. II. -- L.W.
protected mode ::: An operating mode of Intel 80x86 processors. The opposite of real mode. The Intel 8088, Intel 8086, Intel 80188 and Intel 80186 had only real mode, processors beginning with the Intel 80286 feature a second mode called protected mode.In real mode, addresses are generated by adding an address offset to the value of a segment register shifted left four bits. As the segment register and address offset are 16 bits long this results in a 20-bit address. This is the origin of the one megabyte (2^20) limit in real mode.There are 4 segment registers on processors before the Intel 80386. The 80386 introduced two more segment registers. Which segment register is used depends on the instruction, on the addressing mode and of an optional instruction prefix which selects the segment register explicitly.In protected mode, the segment registers contain an index into a table of segment descriptors. Each segment descriptor contains the start address of the protect different processes' memory from each other, hence the name protected mode.While the standard register set belongs to the CPU, the segment registers lie at the boundary between the CPU and MMU. Each time a new value is loaded into to be checked against the limit in the segment descriptor and are there added to the segment base address in the descriptor to form a linear address.On a 80386 or later, the linear address is further processed by the paged MMU before the result (the physical address) appears on the chip's address pins. The 80286 doesn't have a paged MMU so the linear address is output directly as the physical address.The paged MMU allows for arbitrary remapping of four klilobyte memory blocks (pages) through a translation table stored in memory. A few entries of this table are cached in the MMU's Translation Lookaside Buffer to avoid excessive memory accesses.After processor reset, all processors start in real mode. Protected mode has to be enabled by software. On the 80286 there exists no documented way back to real mode apart from resetting the processor. Later processors allow switching back to real mode by software.Software which has been written or compiled to run in protected mode must only use segment register values given to it by the operating system. Unfortunately, mode because it assumes real mode addressing and writes arbitrary values to segment registers, e.g. in order to perform address calculations.Such use of segment registers is only really necessary with data structures that are larger than 64 kilobytes and thus don't fit into a single segment. This is involve using a table of segments instead of calculating new segment register values ad hoc.To ease the transition to protected mode, Intel 80386 and later processors provide virtual 86 mode. (1995-03-29)
protected mode An operating mode of {Intel 80x86} processors. The opposite of real mode. The {Intel 8088}, {Intel 8086}, {Intel 80188} and {Intel 80186} had only real mode, processors beginning with the {Intel 80286} feature a second mode called protected mode. In real mode, addresses are generated by adding an address offset to the value of a {segment register} shifted left four bits. As the segment register and address offset are 16 bits long this results in a 20-bit address. This is the origin of the one megabyte (2^20) limit in real mode. There are 4 segment registers on processors before the {Intel 80386}. The 80386 introduced two more segment registers. Which segment register is used depends on the instruction, on the {addressing mode} and of an optional instruction prefix which selects the segment register explicitly. In protected mode, the segment registers contain an index into a table of {segment descriptors}. Each segment descriptor contains the start address of the segment, to which the offset is added to generate the address. In addition, the segment descriptor contains {memory protection} information. This includes an offset limit and bits for write and read permission. This allows the processor to prevent memory accesses to certain data. The {operating system} can use this to protect different processes' memory from each other, hence the name "protected mode". While the standard {register set} belongs to the {CPU}, the segment registers lie "at the boundary" between the CPU and MMU. Each time a new value is loaded into a segment register while in protected mode, the corresponding descriptor is loaded into a descriptor cache in the (Segment-)MMU. On processors before the {Pentium} this takes longer than just loading the segment register in real mode. Addresses generated by the CPU (which are segment offsets) are passed to the MMU to be checked against the limit in the segment descriptor and are there added to the segment base address in the descriptor to form a {linear address}. On a 80386 or later, the linear address is further processed by the paged MMU before the result (the physical address) appears on the chip's address pins. The 80286 doesn't have a paged MMU so the linear address is output directly as the physical address. The paged MMU allows for arbitrary remapping of four klilobyte memory blocks ({pages}) through a translation table stored in memory. A few entries of this table are cached in the MMU's {Translation Lookaside Buffer} to avoid excessive memory accesses. After processor reset, all processors start in real mode. Protected mode has to be enabled by software. On the 80286 there exists no documented way back to real mode apart from resetting the processor. Later processors allow switching back to real mode by software. Software which has been written or compiled to run in protected mode must only use segment register values given to it by the operating system. Unfortunately, most application code for {MS-DOS}, written before the 286, will fail in protected mode because it assumes real mode addressing and writes arbitrary values to segment registers, e.g. in order to perform address calculations. Such use of segment registers is only really necessary with data structures that are larger than 64 kilobytes and thus don't fit into a single segment. This is usually dealt with by the {huge memory model} in compilers. In this model, compilers generate address arithmetic involving segment registers. A solution which is portable to protected mode with almost the same efficiency would involve using a table of segments instead of calculating new segment register values ad hoc. To ease the transition to protected mode, {Intel 80386} and later processors provide "{virtual 86 mode}". (1995-03-29)
qiqi ji. [alt. qiqi [ri] zhai] (J. shichishichi no ki/shichishichi[nichi]sai; K. ch'ilch'il ki/ch'ilch'il [il] chae 七七忌/七七[日]齋). In Chinese, lit. "seven-sevens service," the memorial services performed on the seven "seventh days" following a person's death, culminating in the forty-ninth-day ceremony (SISHIJIU [RI] ZHAI) that marks the official point of rebirth. (For a discussion of the transitional period between rebirths, see ANTARĀBHAVA; BAR DO; QIQI.) During this transitional period, intermediate-state beings (GANDHARVA) are presumed to be especially susceptible to the power of religious rituals, which transfers merit to them (PARInĀMANĀ) and thus potentially improves the quality of their next rebirth. For this reason, in many Buddhist traditions, but especially those in East Asia, the qiqi ji is performed weekly during this "window of opportunity," which culminates in the final "forty-ninth-day ceremony."
qiqi. (J. shichishichi; K. ch'ilch'il 七七). In Chinese, "seven periods of seven days," viz., the forty-nine-day transitional period between rebirths. According to some Buddhist accounts, the forty-nine days following a person's death is of crucial importance in his or her karmic destiny. A deceased with strong and unambiguous karmic propensities is said to be reborn immediately into the appropriate realm. However, for those whose karmic composition is of mixed evil and good deeds and whose temperaments do not draw them so decidedly toward any one particular kind of existence, there would not be such clear-cut and swift propulsion into any particular realm of rebirth. They are said to reside in an "intermediate state" (ANTARĀBHAVA; see also BAR DO) for upward of forty-nine days, during which time the precarious equilibrium of their karmic indeterminacy is highly susceptible to conditions that would potentially tip the balance. These conditions might include a whimsical thought or emotion on the part of the intermediate-state being (GANDHARVA) or the intervening power of proper rituals and "transference of merits" (PARInĀMANĀ) performed on its behalf. For this reason, religious services of the latter sorts are widely performed in many Buddhist traditions during this "window of opportunity." Thus, "qiqi" refers either to the forty-nine-day period in which such services are held or to the services themselves.
quality of service "communications, networking" (QoS) The performance properties of a network service, possibly including {throughput}, {transit delay}, {priority}. Some {protocols} allow {packets} or {streams} to include QoS requirements. (1998-07-30)
quality of service ::: (communications, networking) (QoS) The performance properties of a network service, possibly including throughput, transit delay, priority. Some protocols allow packets or streams to include QoS requirements. (1998-07-30)
quantum computer "computer" A type of computer which uses the ability of quantum systems, such as a collection of atoms, to be in many different states at once. In theory, such superpositions allow the computer to perform many different computations simultaneously. This capability is combined with interference among the states to produce answers to some problems, such as factoring integers, much more rapidly than is possible with conventional computers. In practice, such machines have not yet been built due to their extreme sensitivity to noise. {Oxford University (http://eve.physics.ox.ac.uk/QChome.html)}, {Stanford University (http://feynman.stanford.edu/qcomp/)}. A {quantum search algorithm (ftp://parcftp.xerox.com/pub/dynamics/quantum.html)} for {constraint satisfaction} problems exhibits the phase transition for {NP-complete} problems. (1997-02-11)
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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Radical position: In astrology, a planet’s position in a birth horoscope, as distinguished from the transitory or progressed position it occupies at a later date.
Reflexive transitive closure ::: Two elements, x and y, are related by the reflexive transitive closure, R+, of a relation, R, if they are related by the transitive closure, R*, or they are the same element.
Reflexive transitive closure Two elements, x and y, are related by the reflexive transitive closure, R+, of a relation, R, if they are related by the transitive closure, R*, or they are the same element.
relation 1. "mathematics" A subset of the {product} of two sets, R : A x B If (a, b) is an element of R then we write a R b meaning a is related to b by R. A relation may be: {reflexive} (a R a), {symmetric} (a R b =" b R a), {transitive} (a R b & b R c =" a R c), {antisymmetric} (a R b & b R a =" a = b) or {total} (a R b or b R a). Relations are most commonly between two sets (binary relations) but could be between more than two. See {equivalence relation}, {partial ordering}, {pre-order}, {total ordering}. 2. "database" A {table} in a {relational database}. (1995-02-28)
Renaissance: (Lat. re + nasci, to be born) Is a term used by historians to characterize various periods of intellectual revival, and especially that which took place in Italy and Europe during the 15th and 16th centuries. The term was coined by Michelet and developed into a historical concept by J. Burckhardt (1860) who considered individualism, the revival of classical antiquity, the "discovery" of the world and of man as the main characters of that period as opposed to the Middle Ages. The meaning, the temporal limits, and even the usefulness of the concept have been disputed ever since. For the emphasis placed by various historians on the different fields of culture and on the contribution of different countries must lead to different interpretations of the whole period, and attempts to express a complicated historical phenomenon in a simple, abstract definition are apt to fail. Historians are now inclined to admit a very considerable continuity between the "Renaissance" and the Middle Ages. Yet a sweeping rejection of the whole concept is excluded, for it expresses the view of the writers of the period itself, who considered their century a revival of ancient civilization after a penod of decay. While Burckhardt had paid no attention to philosophy, others began to speak of a "philosophy of the renaissance," regarding thought of those centuries not as an accidental accompaniment of renaissance culture, but as its characteristic philosophical manifestation. As yet this view has served as a fruitful guiding principle rather than as a verified hypothesis. Renaissance thought can be defined in a negative way as the period of transition from the medieval, theological to the modern, scientific interpretation of reality. It also displays a few common features, such as an emphasis on man and on his place in the universe, the rejection of certain medieval standards and methods of science, the increased influence of some newly discovered ancient sources, and a new style and literary form in the presentation of philosophical ideas. More obvious are the differences between the various schools and traditions which cannot easily be brought to a common denominator Humimsm, Platonism, Aristotelianism, scepticism and natural philosophy, to which may be added the group of the founders of modern science (Copernicus, Kepler, Galileo). -- P.O.K.
renaissance ::: n. --> A new birth, or revival.
The transitional movement in Europe, marked by the revival of classical learning and art in Italy in the 15th century, and the similar revival following in other countries.
The style of art which prevailed at this epoch.
RFC 4213 "networking, standard" The {RFC} defining mechanisms for transitioning to {IPv6}, such as {dual-stack} versus {tunnelling}. {(rfc:4213)}. (2013-11-12)
Rites of passage: Ceremonies clustering about the great turning points of earthly life or the periods of transition from one status to another (birth, puberty, marriage, death, etc.).
Romanticism: As a general philosophical movement, romanticism is best understood as the initial phase of German Idealism, serving as a transition from Kant to Hegel, and flourishing chiefly between 1775 and 1815. It is associated primarily with the Schlegel brothers, Novalis, Fried, Schelling, and Schleiermacher, with Schelhng as its culmination and most typical figure. The philosophical point of departure for romanticism is the Kantian philosophy, and romanticism shares with all German Idealism both the fundamental purpose of extending knowledge to the realm of noumena, and the fundamental doctrine that all reality is ultimately spiritual, derivative from a living spirit and so knowable by the human spirit. The essence of philosophical romanticism as expressed by Schelhng, that which differentiates it from other types of Idealism, resides in its conception of Spirit; upon this depend its metaphysical account of nature and man, and its epistemological doctrine of the proper method for investigating and understanding reality. Romanticism holds that Spirit, or the Absolute, is essentially creative; the ultimate ground of all things is primarily an urge to self-expression, and all that it has brought into being is but a means to its fuller self-realization. If the Absolute of Fichte is a moralist, and that of Hegel a logician, then that of the romanticists is primarily an artist. From this basic view there springs a metaphysic that interprets the universe in terms of the concepts of evolution, process, life, and consciousness. The world of nature is one manifestation of Spirit, man is another and a higher such manifestation, for in man Spirit seeks to become conscious of its own work. The metaphysical process is the process by which the Absolute seeks to realize itself, and all particular things are but phases within it. Hence, the epistemology of romanticism is exclusively emotional and intuitive, stressing the necessity for fullness of experience and depth of feeling if reality is to be understood. Reason, being artificial and analytical, is inadequate to the task of comprehending the Absolute; knowing is living, and the philosopher must approach nature through inspiration, longing, and sympathy.
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)
sandhya. ::: juncture; junction point; transitional period
Sandhyansa or Samdhyansa (Sanskrit) Saṃdhyāṃśa [from saṃdhyā a transition period, twilight, dawn + aṃśa part] Part of the transition period, the period of a sandhya immediately following or preceding a yuga, and thus either a twilight or dawn. It is often customary in ancient Hindu writings to speak of sandhyansa as the last portion of a sandhi, the end of a twilight; but this is taking only one of the two main junction periods as standing for both, because the end of dawn would be a sandhyansa likewise. See also SANDHI
Sarira(Sanskrit) ::: From a root which can best be translated by saying that it means what is easily dissolved,easily worn away; the idea being something transitory, foam-like, full of holes, as it were. Note themeaning hid in this -- it is very important. A term which is of common usage in the philosophy ofHindustan, and of very frequent usage in modern theosophical philosophy. A general meaning is acomposite body or vehicle of impermanent character in and through which an ethereal entity lives andworks. (See also Linga-Sarira; Sthula-Sarira)
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)
Sensa: Plural of sensum (q.v.). The transitory particulars or objcctive constituents of perceptual situations that have spatial characteristics, colors, shapes, sizes, privacy and are body-dependent. (Broad) -- H.H.
sequacious ::: a. --> Inclined to follow a leader; following; attendant.
Hence, ductile; malleable; pliant; manageable.
Having or observing logical sequence; logically consistent and rigorous; consecutive in development or transition of thought.
shadowy ::: 1. Abounding in shadow; shady. 2. Full or dark with shadows; enveloped in shadow; obscured by shadows. 3. Unsubstantial, illusory; transitory, fleeting; unreal, imaginary. 4. Resembling a shadow in faintness; slightness; faintly perceptible, indistinct, vague. 5. Spectral, ghostly. Shadowy.
shiff ::: v. i. --> To divide; to distribute.
To make a change or changes; to change position; to move; to veer; to substitute one thing for another; -- used in the various senses of the transitive verb.
To resort to expedients for accomplishing a purpose; to contrive; to manage.
To practice indirect or evasive methods.
To slip to one side of a ship, so as to destroy the
sīlavrataparāmarsa. (P. sīlabbataparāmāsa; T. tshul khrims dang brtul zhugs mchog tu 'dzin pa; C. jiejinqu jian; J. kaigonjuken; K. kyegŭmch'wi kyon 戒禁取見). In Sanskrit, "attachment to rites and rituals" or "clinging to faulty disciplinary codes and modes of conduct" (lit. "holding [mistaken] rites and conduct to be superior"); the third of ten fetters (SAMYOJANA) that keep beings bound to the cycle of rebirth (SAMSĀRA). This type of attachment is one of the first three fetters that are permanently abandoned upon becoming a stream-enterer (SROTAĀPANNA), along with belief in the existence of a perduring self (SATKĀYADṚstI) and doubts about the efficacy of the path (VICIKITSĀ). This specific type of attachment constitutes the wrong view (DṚstI) that certain purificatory rites, such as bathing in the Ganges River or performing ritual sacrifices, can free a person from the consequences of unmeritorious action (AKUsALA-KARMAN). Attachment to rites and rituals thus often constitutes either a belief in non-Buddhist religious systems, or a clinging to those elements of non-Buddhist systems that run contrary to Buddhist doctrine. Attachment to rites and rituals is also one of the four kinds of clinging (UPĀDĀNA), along with clinging to sensuality (RĀGA), which is a strong attachment to pleasing sense objects; clinging to false views and speculative theories (DṚstI); and clinging to mistaken beliefs in a perduring self (ĀTMAVĀDA), viz., the attachment to the transitory mind and body as a real I and mine.
Single Data Rate Random Access Memory "storage" (SDR-RAM, SDR-SDRAM, Single Data Rate Synchronous Dynamic Random Access Memory) {RAM} or {SDRAM} that transfers data on only one {clock} transition (0-1 or 1-0), in contrast to {DDR-RAM}. (2001-05-24)
Single Data Rate Random Access Memory ::: (storage) (SDR-RAM, SDR-SDRAM, Single Data Rate Synchronous Dynamic Random Access Memory) RAM or SDRAM that transfers data on only one clock transition (0-1 or 1-0), in contrast to DDR-RAM.(2001-05-24)
sishijiu [ri] zhai. (J. shijuku[nichi]sai; K. sasipku [il] chae 四十九[日]齋). In Chinese, "forty-ninth day ceremony," the final funeral service performed on the day when rebirth will have occurred. The "forty-ninth day ceremony" is the culmination of the funeral observances performed every seventh day for seven weeks after a person's death, lit. the "seven sevens [days] services" (C. QIQI JI/qiqi [ri] zhai; J. shichishichi no ki/shichishichi [nichi] sai; K. ch'ilch'il ki/ch'ilch'il [il] chae), a term that is also used as an alternate for "forty-ninth day ceremony." Many traditions of Buddhism believe that the dead pass through an "intermediate state" (ANTARĀBHAVA) that leads eventually to the next rebirth. The duration of this intermediate period is variously presumed to be essentially instantaneous, to one-week long, indeterminate, and as many as forty-nine days; of these, forty-nine days eventually becomes a dominant paradigm. Ceremonies to help guide the transitional being (GANDHARVA) through the rebirth process take place once each week, at any point of which rebirth might occur; these observances culminate in a "forty-ninth day ceremony" (SISHIJIU [RI] ZHAI), which is thought to mark the point at which rebirth certainly will have taken place. Since the transitional being in the antarābhava is released from the physical body, it is thought to be unusually susceptible to the influence of the dharma during this period; hence, the preliminary weekly ceremonies and the culminating forty-ninth day ceremony both include lengthy chanting of SuTRAs and MANTRAs, often accompanied by the performance of MUDRĀs, in order to help the being understand the need to let go of the attachment to the previous life and go forward to at least a more salutary rebirth, if not to enlightenment itself. In Korea, the forty-ninth-day ceremony is usually performed in the Hall of the Dark Prefecture (MYoNGBU CHoN), the shrine dedicated to KsITIGARBHA, the patron bodhisattva of the denizens of hell, and the ten kings of hell (SHIWANG; see YAMA), the judges of the dead.
slatch ::: n. --> The period of a transitory breeze.
An interval of fair weather.
The loose or slack part of a rope; slack.
Software Methodology "programming" The study of how to navigate through each phase of the software process model (determining data, control, or uses hierarchies, partitioning functions, and allocating requirements) and how to represent phase products (structure charts, stimulus-response threads, and {state transition diagrams}). (1996-05-29)
Software Methodology ::: (programming) The study of how to navigate through each phase of the software process model (determining data, control, or uses hierarchies, products (structure charts, stimulus-response threads, and state transition diagrams). (1996-05-29)
Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usual- ly ages to reach abiding results ; but this is because it is in its nature an emergence from ioconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and co- operator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature and it must be wholly that in the final movement towards the spiritual change, realisation, transforma- tion. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid consersion. quick transformation after transformation, what would seem to our
SR flip-flop "hardware" (Or "RS flip-flop") A "set/reset" {flip-flop} in which activating the "S" input will switch it to one stable state and activating the "R" input will switch it to the other state. The outputs of a basic SR flip-flop change whenever its R or S inputs change appropriately. A clocked SR flip-flop has an extra clock input which enables or disables the other two inputs. When they are disabled the outputs remain constant. If we connect two clocked SR flip-flops so that the Q and /Q outputs of the first, "master" flip-flop drive the S and R inputs of the second, "slave" flip-flop, and we drive the slave's clock input with an inverted version of the master's clock, then we have an {edge-triggered} RS flip-flop. The external R and S inputs of this device are latched on one edge (transition) of the clock (e.g. the falling edge) and the outputs will only change on the next opposite (rising) edge. If both R and S inputs are active (when enabled), a {race condition} occurs and the outputs will be in an indeterminate state. A {JK flip-flop} avoids this possibility. {(http://play-hookey.com/digital/logic4.html)}. (1997-05-15)
Sri Aurobindo: ". . . our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; . . . .” *The Life Divine
standing ::: p. pr. & vb. n. --> of Stand ::: a. --> Remaining erect; not cut down; as, standing corn.
Not flowing; stagnant; as, standing water.
Not transitory; not liable to fade or vanish; lasting; as, a standing color.
start bit ::: (protocol) A bit which signals the start of transmission of a character on a serial line. For an RS-423 signal, the line is normally at logical zero transition tells the receiver when to start sampling the signal to extract the data bits.[Is this upside-down?] (1995-02-02)
start bit "protocol" A {bit} which signals the start of transmission of a character on a {serial line}. For an {RS-423} signal, the line is normally at logical zero which there is no data and the start bit is a logical one. The zero-one transition tells the receiver when to start sampling the signal to extract the data bits. [Is this upside-down?] (1995-02-02)
state transition diagram ::: A diagram consisting of circles to represent states and directed line segments to represent transitions between the states. One or more actions (outputs) may be associated with each transition. The diagram represents a finite state machine.
state transition diagram A diagram consisting of circles to represent states and directed line segments to represent transitions between the states. One or more actions (outputs) may be associated with each transition. The diagram represents a {finite state machine}.
state diagram {state transition diagram}
state ::: (storage, architecture, jargon, theory) How something is; its configuration, attributes, condition, or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off).A state may be considered to be a point in some space of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem.In computing and related fields, states, as in the light example, are often modelled as being discrete (rather than continuous) and the transition from one or infinite. A common model for a system with a finite number of discrete state is a finite state machine.[Jargon File] (1996-10-13)
state "storage, architecture, jargon, theory" How something is; its configuration, attributes, condition or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off). A state may be considered to be a point in some {space} of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem. In computing and related fields, states, as in the light example, are often modelled as being {discrete} (rather than continuous) and the transition from one state to another is considered to be instantaneous. Another (related) property of a system is the number of possible states it may exhibit. This may be finite or infinite. A common model for a system with a finite number of discrete state is a {finite state machine}. [{Jargon File}] (1996-10-13)
STD ::: 1. state transition diagram.2. Internet standard.A subseries of Request For Comments (RFC) that specify Internet standards. The official list of Internet standards is STD 1.See also For Your Information. . (1994-11-30)
STD 1. {state transition diagram}. 2. {Internet} standard. A subseries of {Request For Comments} (RFC) that specify {Internet} {standards}. The official list of Internet standards is {STD 1}. See also {For Your Information}. {rfc.net (http://rfc.net/)}. (1994-11-30)
Sthula-Sarira(Sanskrit) ::: Sthula means "coarse," "gross," not refined, heavy, bulky, fat in the sense of bigness,therefore, conditioned and differentiated matter; sarira, "form," generally speaking. The lowestsubstance-principle of which man is composed, usually classified as the seventh in order -- the physicalbody.The sthula-sarira or physical hierarchy of the human body is builded up of cosmic elements, themselvesformed of living atomic entities which, although subject individually to bewilderingly rapid changes andreimbodiments, nevertheless are incomparably more enduring in themselves as expressions of themonadic rays than is the transitory physical body which they temporarily compose.The physical body is composed mostly of porosity, if the expression be pardoned; the most unreal thingwe know, full of holes, foamy as it were. At death the physical body follows the course of natural decay,and its various hosts of life-atoms proceed individually and collectively whither their natural attractionscall them.Strictly speaking, the physical body is not a principle at all; it is merely a house, man's carrier in anothersense, and no more is an essential part of him -- except that he has excreted it, thrown it out from himself-- than are the clothes in which his body is garmented. Man really is a complete human being without thesthula-sarira; and yet this statement while accurate must be taken not too literally, because even thephysical body is the expression of man's constitution on the physical plane. The meaning is that thehuman constitution can be a complete human entity even when the physical body is discarded, but thesthula-sarira is needed for evolution and active work on this subplane of the solar kosmos.
Still there is an increasing self-limitation which begins even with Overmind: Overmind is separated by only a luminous border from the full light and power of the supramental Truth and it still commands direct access to all that Supermind can give it. There is a further limitation or change of characteristic action at each step downwards from Overmind to Intuition, from Intuition to Illumined Mind, from Illumined Mind to what I have called the Higher Mind: the Mind of Light is a transitional passage by which we can pass from supermind and superhumanity to an illumined humanity.
Ref: CWSA Vol. 13, Page: 589-90
strongly connected component (SCC) A subset, S, of the nodes of a {directed graph} such that any node in S is reachable from any other node in S and S is not a subset of any larger such set. SCCs are {equivalence class}es under the {transitive closure} of the "directly connected to" {relation}. (1995-02-06)
strongly connected component ::: (SCC) A subset, S, of the nodes of a directed graph such that any node in S is reachable from any other node in S and S is not a subset of any larger such set. SCCs are equivalence classes under the transitive closure of the directly connected to relation. (1995-02-06)
stub network ::: A network which only carries packets to and from local hosts. Even if it has paths to more than one other network, it does not carry traffic for other networks. See also backbone, transit network.
stub network A {network} which only carries {packets} to and from local {hosts}. Even if it has paths to more than one other network, it does not carry traffic for other networks. See also {backbone}, {transit network}.
Subset-Equational Language (SEL) A {declarative} language for set processing by Bharat Jayaraman with subset and equational program clauses; {pattern matching} over sets (it supports efficient iteration over sets); annotations to say which functions distribute over union in which arguments (for point-wise/incremental computation over sets); defining {transitive closures} through circular constraints (implemented by mixed top-down/{memoisation} and bottom-up strategy); {meta-programming} and simple {higher-order} programming; modest user-interface including tracing. The SEL {compiler}, written in {Quintus Prolog}, generates {WAM}-like code, extended to deal with set-matching, {memoisation}, and the novel control structure of the language. The {run-time system} is written in {C}. {(ftp://ftp.cs.buffalo.edu/users/bharat/SEL2)}. E-mail: Bharat Jayaraman "bharat@cs.buffalo.edu". ["Towards a Broader Basis for Logic Programming", B. Jayaraman, TR CS Dept, SUNY Buffalo, 1990]. ["Set Abstraction in Functional and Logic Programming", F.S.K. Silbermann "fs@cs.tulane.edu" et al, ACM Proc 1989]. (1994-12-15)
Substantive States: (Lat. substantivus, self-existent) Substantive states of mind in contrast to transitive or relational states are the temporary resting places in the flow of the stream of thought. The term was introduced by W. James (The Principles of Psychology, Vol. I, pp. 243-8). -- L.W.
Supermind ::: The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and th
refore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is th
refore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or later. But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
Ref: CWSA Vol. 13, Page: 558-62
Survival: The continued existence of the personality after the change or transition called death.
tathāgatabhumi. (T. de bzhin gshegs pa'i sa; C. rulai di; J. nyoraiji; K. yorae chi 如來地). The "stage of a thus gone one," the name given in the LAnKĀVATĀRASuTRA to an eleventh ground or stage (BHuMI) of the BODHISATTVA path that constitutes the fruition of buddhahood (buddhaphala). The tenth BODHISATTVABHuMI, DHARMAMEGHĀ, the culminating stage of the "path of cultivation" (BHĀVANĀMĀRGA), still contains both subtle remnants of the cognitive obstructions (JNEYĀVARAnA) as well as seeds of the afflictive obstructions (KLEsĀVARAnA). These obstructions will be completely eradicated through the diamond-like samādhi (VAJROPAMASAMĀDHI), which marks the transition to the "ultimate path" (NIstHĀMĀRGA), or the "path where no further training is necessary" (AsAIKsAMĀRGA). This stage is the tathāgatabhumi, which is also sometimes known as the "universally luminous" (samantaprabhā).
T-carrier system ::: (communications) A series of wideband digital data transmission formats originally developed by the Bell System and used in North America and Japan.The basic unit of the T-carrier system is the DS0, which has a transmission rate of 64 Kbps, and is commonly used for one voice circuit.Originally the 1.544 megabit per second T1 format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps.The T-carrier system uses in-band signaling or bit-robbing, resulting in lower transmission rates than the E-carrier system. It uses a restored polar signal with 303-type data stations.Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances.T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a slicer at the receiver, leading to the description restored polar.[Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977].(2001-04-08)
T-carrier system "communications" A series of wideband digital data transmission formats originally developed by the {Bell System} and used in North America and Japan. The basic unit of the T-carrier system is the {DS0}, which has a transmission rate of 64 Kbps, and is commonly used for one {voice circuit}. Originally the 1.544 megabit per second {T1} format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit per second streams, leaving 8 kilobits per second of framing information which facilitates the synchronisation and demultiplexing at the receiver. {T2} and {T3} circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps. The T-carrier system uses {in-band signaling}, resulting in lower transmission rates than the {E-carrier system}. It uses a restored polar signal with {303-type} data stations. Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current synchronous frame) at which the transition occurred, and the third which indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances. T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a "slicer" at the receiver, leading to the description "restored polar". [Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977]. (2001-04-08)
The change that is effected by the transition from mind to supermind is not only a revolution in knowledge or in our power for knowledge. If it is to be complete and stable, it must be a divine transmutation of our will too, our entotions, our sensa- tions, all our power of life and its forces, in the end even of the very substance and functioning of our body. Then only can it be said that the supermind is there ujwn earth, roofed in its very earth-substance and embodied in a new race of divinised crea- tures.
The hawk too depicted one of the parts of the human constitution, the human soul; oftentimes it is represented as hovering over the mummy: “The sense varies with the postures of the bird. Thus when lying as dead it represents the transition, larva state, or the passage from the state of one life to another. When its wings are opened it means that the defunct is resurrected in Amenti and once more in conscious possession of his soul. The chrysalis has become a butterfly” (TG 136).
The leukocytes born in the spleen are analogous, in their spherical, nucleated, colorless, ameboid, and regenerating character, to the bloodless, astral, rounded form of the second root-race which reproduced its kind by spores or budding. This early type of racial imbodiment continued through the transition stages which led up to the physicalization of the grosser layers of the astral body when the third root-race evolved into red-blooded, sexual, organized form not unlike the present humanity.
The method is, of course, the dialectic. On its formal side, it is constituted by the triadic dialectic of thesis, antithesis and synthesis. In his logical writings Hegel is very fond of manipulating this formal apparatus, which he does in great detail. From his practice here one might be led to suppose that in his opinion the dialectic itself constitutes the essence of the method. In his other writings, however, little if any use is made of the schematism, except for the purpose of presenting the larger patterns of the subject-matter; and in his remarks on method its formal aspect is hardly referred to. In these remarks Hegel is concerned with emphasizing the logical structure underlying the machinery, namely, the relationship of contrariety and its resolution. Everywhere, the method is grounded in system, and the transition from thesis and antithesis to synthesis is held to be necessitated by the structure of the system within which it is grounded. Consequently the dialectical advance exhibits pari passu the structure of the system which is its matrix; the synthesis is positive throughout. This characteristic of the method, its "holding fast the positive in the negative," is what Hegel calls its negativity; and this characteristic is to him the essence of the dialectic.
Theosophy, because of the confusion arising in scholastic and modern disputes, points directly to all the phenomena of nature as expressed in beings, objects, entities, and things as arising in spiritual realms, or noumena. The hidden or invisible noumena of beings and things are both real and mere abstract names. Thus force — electricity, for instance — is both an existing emanation from cosmic entities, and yet also a “name” or abstraction because it is an aggregate of effects derivative from a hid cause which is the cosmic being or beings. All natural phenomena arise in and are therefore derivative from and emanations from causal and originating cosmic intelligences, which perdure in essence throughout eternity, but express themselves by means of phenomena or effects in cosmic manvantaras. Thus the phenomena which human intelligence cognizes are transitory but yet are real in their essence, because that essence lies in the perduring intelligence or intelligences from which they flow.
The position taken is that investigation reveals basic, recurrent patterns of change, expressible as laws of materialist dialectics, which are seen as relevant to every level of existence, and, because validated by past evidence, as indispensable hypotheses in guiding further investigation. These are Law of interpenetration, unity and strife of opposites. (All existences, being complexes of opposing elements and forces, have the character of a changing unity. The unity is considered temporary, relative, while the process of change, expressed by interpenetration and strife, is continuous, absolute.) Law of transformation of quantity into quality and vice versa. (The changes which take place in nature are not merely quantitative; their accumulation eventually precipitates new qualities in a transition which appears as a sudden leap in comparison to the gradualness of the quantitative changes up to that point. The new quality is considered as real as the original quality. It is not mechanically reducible to it it is not merely a larger amount of the former quality, but something into which that has developed.) Law of negation of negation. (The series of quantitative changes and emerging qualities is unending. Each state or phase of development is considered a synthesis which resolves the contradictions contained in the preceding synthesis and which generates its own contradictions on a different qualitative level.) These laws, connecting ontology with logic, are contrasted to the formalistic laws of identity, difference and excluded middle of which they are considered qualitatively enriched reconstructions. Against the ontology of the separateness and self-identity of each thing, the dialectical laws emphasize the interconnectedness of all things and self-development of each thing. An A all parts of which are always becoming non-A may thus be called non-A as well as A. The formula, A is A and cannot be non-A, becomes, A is A and also non-A, that is, at or during the same instant: there is no instant, it is held, during which nothing happens. The view taken is that these considerations apply as much to thought and concepts, as to things, that thought is a process, that ideas gain their logical content through interconnectedness with other ideas, out of and into which they develop.
There is after death a period In which one passes through the vital world and lives there for a time, it is only the first part of this transit that can be dangerous or painful ; in the rest one vsorks out, under certain surroundings, the remnant of the vital desires which one had in the body. As soon as one is tired of these and able to go beyond, the vital sheath is dropped and the soul, after a time needed to get rid of some mental survivals, passes into a state of rest in the psychic world and remains there till the next life on earth.
Though the distinction of sex is biologically regarded as a profound and nearly universal attribute of organized beings, yet knowledge of composite human nature shows that it does not reach into the roots of the human constitution. Its causes go no deeper than the lower part of the human ego or soul, the psychophysiological nature. It is an evolutionary condition or cycle of the reincarnating ego’s development in this present stage of materiality. Therefore, it is a transitory event in its bipolar earthly experience. As sex has been nature’s plan for the race for some 18 million years, it will continue to be the natural plan for some ages to come. Some ages hence, sex differentiation will have given way to the activities of impersonal, spiritual creative energies.
Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist. Bibliography: B. Geyer, Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano, Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody, The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle, Peter von Candia (Muenster, 1925); G. Ritter, Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922). --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B. In logic, see Operationism. In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations. 1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events. 2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance. Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning). Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class. The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined. In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations. For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.) For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation. Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes. Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion. For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R. The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .). The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C. G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M. In Kant. A system of principles by which pure knowledge may be acquired and established. Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset: Meditaciones del Quijote, 1914; El Espectador, I-VIII, 1916-1935; El Tema de Nuestro Tiempo, 1921; España Invertebrada, 1922; Kant, 1924; La Deshumanizacion del Arte, 1925; Espiritu de la Letra, 1927; La Rebelion de las Masas, 1929; Goethe desde Adentio, 1934; Estudios sobre el Amor, 1939; Ensimismamiento y Alteracion, 1939; El Libro de las Misiones, 1940; Ideas y Creencias, 1940; and others. Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P
Thus when Jesus speaks of my Father and your Father, he means the cosmic paramatman or universal spirit presiding over our universe, of which every monad in the present solar manvantara — except those peregrinating through our solar system as visitors — is an offspring or spark; furthermore, every class of adepts has its own bond of spiritual communion which knits them together, because of identity of origin in a dhyani-buddha of our universe; and thus it is that every buddha, indeed every great adept, meets at his last initiation all the great adepts who had reached buddhahood during the preceding ages. “Such communion is only possible between persons whose souls derive their life and sustenance from the same divine ray” (Subba Row in SD 1:574). The awareness of such a community of origin pertains to planes of being far above the personal self, and it has nothing to do with so transitory a phase of human evolution as sex.
total ordering ::: (mathematics) A relation R on a set A which is a partial ordering; i.e. it is reflexive (xRx), transitive (xRyRz => xRz) and antisymmetric (xRyRx => x=y) and for any two elements x and y in A, either x R y or y R x.See also equivalence relation, well-ordered. (1995-02-16)
total ordering "mathematics" A {relation} R on a set A which is a {partial ordering}; i.e. it is reflexive (xRx), transitive (xRyRz =" xRz) and antisymmetric (xRyRx =" x=y) and for any two elements x and y in A, either x R y or y R x. See also {equivalence relation}, {well-ordered}. (1995-02-16)
traduction ::: n. --> Transmission from one to another.
Translation from one language to another.
Derivation by descent; propagation.
The act of transferring; conveyance; transportation.
Transition.
A process of reasoning in which each conclusion applies to just such an object as each of the premises applies to.
tramroad ::: n. --> A road prepared for easy transit of trams or wagons, by forming the wheel tracks of smooth beams of wood, blocks of stone, or plates of iron.
transformed or transitioned from one state, condition, or phase to another.
transient ::: 1. Passing with time; transitory. 2. Remaining in a place only a brief time.
transient ::: a. --> Passing before the sight or perception, or, as it were, moving over or across a space or scene viewed, and then disappearing; hence, of short duration; not permanent; not lasting or durable; not stationary; passing; fleeting; brief; transitory; as, transient pleasure.
Hasty; momentary; imperfect; brief; as, a transient view of a landscape.
Staying for a short time; not regular or permanent; as,
Transit! —in Mathers, The Greater Key of
Transition: A Rosicrucian term for “physical death.”
Transitive so that if x R y and y R z then x R z.
Transitive States: (Lat. transire, to passover) W. James' term which designates those parts of the stream of thought which effect a transition from one substantive state to another. See Substantive States. -- L.W.
Transitivity: A dyadic relation R is transitive if, whenever xRy and yRz both hold, xRz also holds. Important examples of transitive relations are the relation of identity or equality; the relation less than among whole numbers, or among rational numbers, or among real numbers, the relation precedes among instants of time (as usually taken); the relation of class inclusion, ⊂ (see logic, formal, §7); the relations of material implication and material equivalence among propositions, the relations of formal implication and formal equivalence among monadic propositional functions. In the propositional calculus, the laws of transitivity of material implication and material equivalence (the conditional and biconditional) are: [p ⊃ q][q ⊃ r] ⊃ [p ⊃ r] [p ≡ q][q ≡ r] ⊃ [p ≡ r] Similar laws of transitivity may be formulated for equality (e.g., in the functional calculus of first order with equality), class inclusion (e.g., in the Zermelo set theory), formal implication (e.g., in the pure functional calculus of first order), etc. -- A.C.
TRANSIT "language" A subsystem of {ICES}. [Sammet 1969, p.616]. (2003-07-12)
TRANSIT ::: (language) A subsystem of ICES.[Sammet 1969, p.616].(2003-07-12)
Transitor: In astrological terminology, a slow-moving major planet whose lingering aspect to a birth planet produces a displacement of equilibrium, which is then activated by an additional aspect from a Culminator, a faster-moving body such as the Sun or Moon, to the same or another planet, thereby precipitating the extemalization.
TRANSMIGRATION The transition of the monads from the mineral to the vegetable kingdom and thence to the animal and human kingdoms is called transmigration. It cannot work backwards. Reversion from a higher natural kingdom to a lower one is absolutely precluded. K 1.33.1
In order to pass from a lower to a higher natural kingdom, the monad has to learn to receive and adapt itself to the vibrations from ever higher molecular kinds. At first these vibrations fulfil the necessary functions of vitalization in the monad&
trap ::: 1. A program interrupt, usually an interrupt caused by some exceptional situation in the user program. In most cases, the OS performs some action, then returns control to the program.2. To cause a trap. These instructions trap to the monitor. Also used transitively to indicate the cause of the trap. The monitor traps all input/output instructions.This term is associated with assembler programming (interrupt or exception is more common among HLL programmers) and appears to be fading into history 1), who use it to distinguish deterministically repeatable exceptions from timing-dependent ones (such as I/O interrupts).[Jargon File]
trap 1. A program interrupt, usually an interrupt caused by some exceptional situation in the user program. In most cases, the OS performs some action, then returns control to the program. 2. To cause a trap. "These instructions trap to the monitor." Also used transitively to indicate the cause of the trap. "The monitor traps all input/output instructions." This term is associated with assembler programming ("interrupt" or "exception" is more common among {HLL} programmers) and appears to be fading into history among programmers as the role of assembler continues to shrink. However, it is still important to computer architects and systems hackers (see {system}, sense 1), who use it to distinguish {deterministic}ally repeatable exceptions from timing-dependent ones (such as I/O interrupts). [{Jargon File}]
universali ad particulare valet, a particulari ad universale non valet consequentia: Adage stating the validity of arguments making the transition from the general to the particular and denying the permissibility of the converse process. -- J.J.R.
upādāna. (T. len pa; C. qu; J. shu; K. ch'wi 取). In Sanskrit and Pāli, "clinging," "grasping," or "attachment"; the ninth of the twelve links (NIDĀNA) of dependent origination (PRATĪTYASAMUTPĀDA), which is preceded by craving (TṚsnĀ) and followed by becoming (BHAVA). Clinging is regarded as a more intense form of craving, with craving defined as the desire not to separate from a feeling of pleasure, the desire to separate from a feeling of pain, or as a nondiminution of a neutral feeling. Upādāna is a stronger, and more sustained, type of attachment, which is is said to be of four types: (1) clinging to sensuality (RĀGA), which is strong attachment to pleasing sensory objects; (2) clinging to false views and speculative theories (DṚstI); (3) clinging to faulty disciplinary codes and superstitious modes of conduct (sĪLAVRATAPARĀMARsA); and (4) clinging to mistaken beliefs in a perduring self (ĀTMAVĀDA), viz., the attachment to the transitory mind and body as a real I and mine. In the context of dependent origination (PRATĪTYASAMUTPĀDA), craving (tṛsnā) leads to the clinging (upādāna) that nourishes the actions that will serve as the cause of "becoming" (bhava), viz., the next lifetime. Clinging that occurs near the moment of death is therefore particularly consequential.
usman. [alt. usmagata] (T. drod; C. nuan; J. nan; K. nan 煖). In Sanskrit, "heat"; the first of the "aids to penetration" (NIRVEDHABHĀGĪYA) that are developed during the "path of preparation" (PRAYOGAMĀRGA) and mark the transition from the mundane sphere of cultivation (LAUKIKA[BHĀVANĀ]MĀRGA) to the supramundane vision (viz., DARsANAMĀRGA) of the FOUR NOBLE TRUTHS (CATVĀRY ĀRYASATYĀNI). This stage is called heat, the ABHIDHARMAMAHĀVIBHĀsĀ says, because it "can burn all the fuel of the afflictions (KLEsA)." Heat involves ardent faith (sRADDHĀ) regarding the DHARMAVINAYA: when that faith is conditioned by the noble truth of the path (MĀRGASATYA), it produces ardency regarding the right DHARMA; when it is faith conditioned by the noble truth of extinction (NIRODHASATYA), it produces ardency regarding the VINAYA. usman and summit (MuRDHAN), the first two of the nirvedhabhāgīyas, are still subject to retrogression and thus belong to the worldly path of cultivation (laukikabhāvanāmārga).
Vajrapāni. (P. Vajirapāni; T. Phyag na rdo rje; C. Jingangshou pusa; J. Kongoshu bosatsu; K. Kŭmgangsu posal 金剛手菩薩). In Sanskrit, "Holder of the VAJRA"; an important bodhisattva in the MAHĀYĀNA and VAJRAYĀNA traditions, who appears in both peaceful and wrathful forms. In the Pāli suttas, he is a YAKsA (P. yakkha) guardian of the Buddha. It is said that whoever refuses three times to respond to a reasonable question from the Buddha would have his head split into pieces on the spot; carrying out this punishment was Vajrapāni's duty. In such circumstances, Vajrapāni, holding his cudgel, would be visible only to the Buddha and to the person who was refusing to answer the question; given the frightening vision, the person would inevitably then respond. Vajrapāni is sometimes said to be the wrathful form of sAKRA, who promised to offer the Buddha protection if the Buddha would teach the dharma; he thus accompanies the Buddha as a kind of bodyguard on his journeys to distant lands. Vajrapāni is commonly depicted in GANDHĀRA sculpture, flanking the Buddha and holding a cudgel. In the early Mahāyāna sutras, Vajrapāni is referred to as a yaksa servant of the bodhisattvas, as in the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ. In the SUVARnAPRABHĀSOTTAMASuTRA, he is called the "general of the yaksas" (yaksasenādhipati), and is praised as a protector of followers of the Buddha. In the SADDHARMAPUndARĪKASuTRA, AVALOKITEsVARA explains that one of the forms that he assumes to convert sentient beings is as Vajrapāni. In later Mahāyāna and early tantric Buddhism, Vajrapāni becomes a primary speaker in important sutras and tantras, as well as a principal protagonist in them, and comes to be listed as one of the "eight close sons" (*UPAPUTRA), the principal bodhisattvas. In the MANJUsRĪMuLAKALPA, as leader of the vajra family (VAJRAKULA), he flanks sĀKYAMUNI in the MAndALA. In the SARVATATHĀGATATATTVASAMGRAHA, his transition from "general of the yaksas" to "the supreme lord of all tathāgatas" is played out through his subjugation of Mahesvara (siva). At the command of the buddha VAIROCANA, Vajrapāni suppresses all of the worldly divinities of the universe and brings them to the summit of Mount SUMERU, where they seek refuge in the three jewels (RATNATRAYA). Only Mahesvara refuses to submit to the uddha. Through Vajarpāni's recitation of a MANTRA, Mahesvara loses his life, only to be reincarnated in another world system, where he eventually achieves buddhahood. Vajrapāni's yaksa origins continue in his wrathful aspects, most common in Tibet, such as the three-eyed Canda Vajrapāni. It is in this form that he is part of a popular triad with Avalokitesvara and MANJUsRĪ known as the "protectors of the three families" (T. RIGS GSUM MGON PO). These three bodhisattvas are said to be the physical manifestation of the wisdom (MaNjusrī), compassion (Avalokitesvara), and power (Vajrapāni) of all the buddhas. Vajrapāni is also said to be the bodhisattva emanation of the buddha AKsOBHYA and the chief bodhisattva of the vajra family. He himself has numerous forms and emanations, including Mahābāla (who may have developed from his early attendant Vajrapurusa), Vajrasattva, Vajradhara, VajrahuMkāra, Ucchusma, Bhutadāmara, and Trailokyavijaya. Vajrapāni is closely related especially to VAJRADHARA, and indeed Vajradhara and Vajrapāni may have originally been two names for the same deity (the Chinese translations of the two deities' names are the same). Vajrapāni's MANTRA is oM vajrapāni huM phat. He is also known as Guhyakādhipati, or "Lord of the Secret." The secret (guhyaka) originally referred to a class of yaksas that he commanded, but expanded in meaning to include secret knowledge and mantras. Vajrapāni is the protector of mantras and those who recite them, and is sometimes identified as the bodhisattva responsible for the collection, recitation, and protection of the VIDYĀDHARAPItAKA.
vajropamasamādhi. (T. rdo rje lta bu'i ting nge 'dzin; C. jingang yu ding/jingang sanmei; J. kongoyujo/kongozanmai/kongosanmai; K. kŭmgang yu chong/kŭmgang sammae 金剛喩定/金剛三昧). In Sanskrit, "adamantine-like concentration," sometimes called simply the "adamantine concentration" (VAJRASAMĀDHI); a crucial stage in both SARVĀSTIVĀDA ABHIDHARMA and MAHĀYĀNA presentations of the path (MĀRGA). The experience of vajropamasamādhi initiates the "path of completion" (NIstHĀMĀRGA) or the "path where no further training is necessary" (AsAIKsAMĀRGA), the fifth and final stage of the five-path schema (PANCAMĀRGA). The arising of this concentration initiates a process of abandonment (PRAHĀnA), which ultimately leads to the permanent destruction of even the subtlest and most persistent of the ten fetters (SAMYOJANA), resulting in the "knowledge of cessation" (KsAYAJNĀNA) and, in some presentations, an accompanying "knowledge of nonproduction" (ANUTPĀDAJNĀNA), viz., the knowledges that the fetters are destroyed and can never again recur. At that point, depending on the path that has been followed, the meditator becomes an ARHAT or a buddha. Because it is able to destroy the very worst of the fetters, this concentration is said to be "like adamant" (vajropama). The vajropamasamādhi thus involves both an "uninterrupted path" (ĀNANTARYAMĀRGA) and a path of liberation (VIMUKTIMĀRGA) and serves as the crucial transition point in completing the path and freeing oneself from SAMSĀRA. In the MAHĀPARNIRVĀnASuTRA, this special type of concentration is closely associated with seeing the buddha-nature (BUDDHADHĀTU; FOXING) and achieving the complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) of the buddhas.
vapor ::: n. --> Any substance in the gaseous, or aeriform, state, the condition of which is ordinarily that of a liquid or solid.
In a loose and popular sense, any visible diffused substance floating in the atmosphere and impairing its transparency, as smoke, fog, etc.
Wind; flatulence.
Something unsubstantial, fleeting, or transitory; unreal fancy; vain imagination; idle talk; boasting.
vimoksamukha. (P. vimokkhamukha; T. rnam par thar pa'i sgo; C. jietuo men; J. gedatsumon; K. haet'al mun 解門). In Sanskrit, "gates to deliverance," or "doors of liberation"; three points of transition between the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms, which, when contemplated, lead to liberation (VIMOKsA) and NIRVĀnA: (1) emptiness (sUNYATĀ), (2) signlessness (ĀNIMITTA), and (3) wishlessness (APRAnIHITA). The three are widely interpreted. In mainstream Buddhist materials, emptiness (sunyatā) entails the recognition that all compounded (SAMSKṚTA) things of this world are devoid of any perduring self (ĀTMAN) and are thus unworthy objects of clinging. By acknowledging emptiness, the meditator is thus able to turn away from this world and instead advert toward nirvāna, which is uncompounded (ASAMSKṚTA). Signlessness (ānimitta) is a crucial stage in the process of sensory restraint (INDRIYASAMVARA): as the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions created by the intrusion of ego (ĀTMAN) into the perceptual process. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward nirvāna, which ipso facto has no sensory signs of its own by which it can be recognized. Wishlessness is produced through insight into suffering (DUḤKHA) and serves as the counteragent (PRATIPAKsA) to all the intentions (āsaya) and aspirations (PRAnIDHĀNA) one has toward any compounded dharma. As the Buddha's famous simile of the raft also suggests, the adept must finally abandon even the attachment to the compounded religious system that is Buddhism in order to experience nirvāna, the summum bonum of the religion. Once the meditator has abandoned all such aspirations, he will then be able to advert toward nirvāna, which ipso facto has nothing to do with anything that can be desired (VAIRĀGYA). ¶ In the ABHIDHARMAKOsABHĀsYA, the three are explained in terms of three types of concentration (SAMĀDHI) on the sixteen aspects of the FOUR NOBLE TRUTHS. The four aspects of the first truth, of suffering (DUḤKHASATYA), are impermanence, misery, emptiness, and selflessness. The four aspects of the second truth, origination (SAMUDAYASATYA), are cause, origination, strong production, and condition. The four aspects of the third truth, cessation (NIRODHASATYA), are cessation, pacification, exaltedness, and emergence. The four aspects of the fourth truth, path (MĀRGASATYA), are path, suitability, achievement, and deliverance. According to the Abhidharmakosabhāsya, the samādhi associated with signlessness observes the four aspects of cessation; the samādhi of emptiness observes emptiness and selflessness, two of the four aspects of suffering; and the samādhi of wishlessness observes the remaining ten aspects. ¶ In YOGĀCĀRA texts, such as the MAHĀYĀNASAMGRAHA, emptiness, wishlessness, and signlessness are related to the three natures (TRISVABHĀVA) of the imaginary (PARIKALPITA), the dependent (PARATANTRA), and the consummate (PARINIsPANNA), respectively. In the MAHĀYĀNASuTRĀLAMKĀRA, it is said that the samādhi of emptiness understands the selflessness of persons and phenomenal factors (DHARMA), the samādhi of wishlessness views the five aggregates (SKANDHA) as faulty, and the samādhi of signlessness views nirvāna as the pacification of the aggregates. Elsewhere in that text, the three are connected to the four seals (CATURMUDRĀ) that certify a doctrine as Buddhist. The statements "all compounded factors are impermanent" and "all contaminated things are suffering" are the cause of the samādhi of wishlessness. "All phenomena are devoid of a perduring self" is the cause of the samādhi of emptiness. "Nirvāna is peace" is the cause of the sāmadhi of signlessness. According to another interpretation, emptiness refers to the lack of a truly existent entity in phenomena, signlessness refers to the lack of a truly existent cause, and wishlessness refers to the lack of a truly existent effect.
vinyasa. ::: the linking of body movement with breath; a specific sequence of breath-synchronised movements used to transition between sustained postures
VIRAHA.* A transitional experience on the plane of the vital seeking for the Spirit. The pure feeling of viraha is psy- chic ; but if rajasic or tamasic movements come in (such as depression, complaint, revolt, etc.) then it becomes tantasic or rSjasic.
visa ("s) ::: an endorsement made by an authorised representative of one country upon a passport issued by another, permitting the passport holder entry into or transit through the country making the endorsement.
Vulcan [from Latin Vulcanus] Astronomers at times have suspected the existence of a planet nearer the sun than Mercury, basing this upon perturbations of more than one kind observed in connection with Mercury and its orbit. Long ago the name Vulcan was suggested for this planet. It has been recorded that on March 26, 1859, a body was seen to be making a transit across the solar disk, yet nothing has been seen of this body since that time, although search has been made for it.
When 'we go very deeply asleep, we have what appears to us as a dreamless slumber; but in fact dreams arc going on, but they are either too deep dowu to toeh the recordmg surface or am forgotten ail recollection of their having existed even rs wiped oS fa Se transition to the waling eo^etousness. Ordmary dreams are for the most part or semn to be mcobemnt, h^use they are either woven by the snbeonsceat out of dcep-lymc
World Egg, Mundane Egg The virgin or eternal egg is chaos, which is fecundated by the ray from spirit, and yet remains immaculate. According to the Stanzas of Dzyan, “The ray shoots through the virgin egg; the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses into the world-egg” (SD 1:28). The non-eternal egg signifies the transitory worlds of manifestation and is often used for the universe in germ preceding its emanational unfolding. The first cause of a universe, its emanating spirit, was figurated as a bird which dropped an egg into chaos, the egg in course of aeons becomes the manifested universe.
Yongsanjae. (山齋). In Korean, "Vulture Peak Ceremony"; a Korean Buddhist rite associated with the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), which has been performed in Korea since the mid to late Koryo dynasty (918-1392). This elaborate ritual is a loose reenactment of the Saddharmapundarīkasutra and is intended to depict the process by which all beings, both the living and the dead, are led to enlightenment. Its performance often occurs in conjunction with the forty-ninth day ceremony (K. sasipku [il] chae; C. SISHIJIU [RI] ZHAI), which sends a deceased being in the intermediate transitional state (ANTARĀBHAVA) on to the next rebirth. The Yongsanjae is renowned for including the most complete repertoire of Buddhist chant and dance preserved in the Korean tradition. The rite may last for between one day and a week, although it is rare nowadays to see it extend beyond a single day; briefer productions lasting a couple of hours are sometimes staged for tourists. The Yongsanjae is protected through the Korean Cultural Property Protection Law as an intangible cultural asset (Muhyong Munhwajae, no. 50), and the group responsible for protecting and preserving the rite for the future consists of monks at the monastery of PONGWoNSA in Seoul, the headquarters of the T'AEGO CHONG. The monks at the monastery also train monks and nuns from other orders of Buddhism, as well as laypeople, in different components of the rite. In recent years, the dominant CHOGYE CHONG of Korean Buddhism has also begun to perform the Yongsanjae again, thanks to training from the Pongwonsa specialists in the tradition. ¶ The Yongsanjae is held in front of a large KWAEBUL (hanging painting) scroll depicting sĀKYAMUNI teaching at Vulture Peak (GṚDHRAKutAPARVATA), delivering the Saddharmapundarīkasutra to his followers. A day-long version of the ceremony starts with bell ringing and a procession escorting the attending spirits in a palanquin, which then proceeds to a ceremonial raising of the kwaebul. The rest of the day is made up of the following sequence of events: chanting spells (DHĀRAnĪ) to the bodhisattva AVALOKITEsVARA (K. Kwanseŭm posal); the cymbal dance, or PARACH'UM, as monks chant the Ch'onsu kyong (C. QIANSHOU JING) dedicated to the thousand-handed incarnation of Avalokitesvara (see SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA); PoMP'AE; purification of the ritual site (toryanggye), during which the butterfly dance, or NABICH'UM, is performed to entice the dead to attend the ceremony while the pomp'ae chants entreat the three jewels (RATNATRAYA) and dragons (NĀGA) to be present; the dharma drum dance, or PoPKOCH'UM, during which a large drum is beaten to awaken all sentient beings; a group prayer to the Buddha and bodhisattvas, where everyone in attendance has the chance to take refuge in the three jewels (ratnatraya); an offering of flowers and incense (hyanghwagye) to the Buddha and bodhisattvas is made by the nabich'um dancers, followed by offering chants; a chant hoping that the food offerings on the altar will be sufficient as the parach'um is performed again together with four dhāranī chants; placing the offerings on the altar while chanting continues; culminating in a transfer of merit (kongdokkye) to all the people in attendance, including sending off the spiritual guests of the ceremony. The siktang chakpop, an elaborate ceremonial meal, is then consumed. A recitation on behalf of the lay donors who funded the ceremony (hoehyang ŭisik) concludes the rite.
Yuga(s) (Sanskrit) Yuga Age; an age of the world, of which there are four — satya yuga, treta yuga, dvapara yuga, and kali yuga — which proceed in succession during the manvantaric cycle. Each yuga is preceded by a period called in the Puranas, sandhya (twilight, transition period, dawn) and followed by another period of like duration often called sandhyansa (a portion of twilight). Each of these transition periods is one-tenth of its yuga. The group of four yugas is first computed by the divine years or years of the gods — each such year being equal to 360 years of mortal men. Thus we have, in divine years:
zollverein ::: n. --> Literally, a customs union; specifically, applied to the several customs unions successively formed under the leadership of Prussia among certain German states for establishing liberty of commerce among themselves and common tariff on imports, exports, and transit.
zoogloea ::: n. --> A colony or mass of bacteria imbedded in a viscous gelatinous substance. The zoogloea is characteristic of a transitory stage through which rapidly multiplying bacteria pass in the course of their evolution. Also used adjectively.
KEYS (10k)
2 Jean Gebser
1 Sri Ramana Maharshi
1 Matsuo Basho
NEW FULL DB (2.4M)
6 William Bridges
6 Anonymous
5 Ralph Waldo Emerson
4 Johann Wolfgang von Goethe
3 Sri Ramana Maharshi
3 Neal Stephenson
2 Taylor Pearson
2 Tahereh Mafi
2 Samuel Johnson
2 Rollo May
2 Robert Frost
2 Pythagoras
2 Mindy Kaling
2 Lynda Barry
2 Jean Gebser
2 Jay McLean
2 Idries Shah
2 Derek Barton
2 Carl Sagan
2 Barack Obama
1:Time is but the mysterious transit in which the created freedoms signify their consent to the uncreated liberty, in a process of Love calling Love. ~ Louis Bouyer, Cosmos, #KEYS
2:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.
~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],#KEYS
3:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga, #KEYS
4:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell, #KEYS
*** WISDOM TROVE ***
1:You are a verb, not a noun. Not an object, but a continual becoming. You are a living, breathing and ever-changing human being in transit. A work in progress. ~ aimee-davies, @wisdomtrove 2:As time passes by and you look at portraits, the people come back to you like a silent echo. A photograph is a vestige of a face, a face in transit. Photography has something to do with death. It's a trace. ~ henri-cartier-bresson, @wisdomtrove 3:When a person who has had highly evolved past lives is going through a strong past-life transit, that person comes to know things about life, death and other dimensions that most people in our world aren't aware of. ~ frederick-lenz, @wisdomtrove 4:All day I have been tossed and whirled in a preposterous happiness; was it an elf in the blood? Or a bird in the brain? Or even part of the cloudily crested, fifty-league-long, loud, uplifted wave of a journeying angels transit over and through my heart? ~ c-s-lewis, @wisdomtrove 5:A man and a woman are new to one another throughout a life-time, in the rhythm of marriage that matches the rhythm of the year. Sex is the balance of male and female in the universe, the attraction, the repulsion, the transit of neutrality, the new attraction, the repulsion, always different, always new. ~ d-h-lawrence, @wisdomtrove 6:We only seem to learn from Life that Life doesn't matter so much as it seemed to do - it's not so burningly important, after all, what happens. We crawl, like blinking sea-creatures, out of the Ocean onto a spur of rock, we creep over the promontory bewildered and dazzled and hurting ourselves, then we drop in the ocean on the other side: and the little transit doesn't matter so much. ~ d-h-lawrence, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Sic transit gloria mundi. ~ John Irving, #NFDB
2:Sic transit gloria mundi. ~ Leo Tolstoy, #NFDB
3:Transit umbra, lux permanet ~ Jay McLean, #NFDB
4:Transit umbra, lux permanet. ~ Jay McLean, #NFDB
5:A thought is an idea in transit. ~ Pythagoras, #NFDB
6:I think of images as an immune system and a transit system. ~ Lynda Barry, #NFDB
7:Sic transit gloria munoli ... tak przemija chwała tego świata ... ~ Anonymous, #NFDB
8:Sic Transit Gloria Mundi (Thus passes the glory of the world). ~ Thomas Kempis, #NFDB
9:i believe [images] are the soul's immune system and transit system. ~ Lynda Barry, #NFDB
10:So passes away the glory of this world. ('Sic transit gloria mundi.') ~ Thomas a Kempis, #NFDB
11:Move somewhere with decent public transit so you don't drive drunk and hit somebody. ~ Greg Gutfeld, #NFDB
12:The Venus transit is not a spectacle the way a total solar eclipse is a spectacle. ~ Neil deGrasse Tyson, #NFDB
13:You know you're an Arizona native when you have to look up "mass transit" in the dictionary. ~ Paul Johnson, #NFDB
14:The last job I applied for was to be a bus driver for the Chicago Transit Authority in 1957. ~ Vernon Jordan, #NFDB
15:Modern air travel means less time spent in transit. That time is now spent in transit lounges. ~ P J O Rourke, #NFDB
16:Painting is my vehicle of transit. I don't always know where I am going or what it means. ~ Leonora Carrington, #NFDB
17:Always stay sharp on railways and cruise ships for transit has a way of making everything clear. ~ Anna Godbersen, #NFDB
18:You cannot separate the buildings out from the infrastructure of cites and the mobility of transit. ~ Norman Foster, #NFDB
19:Thought is an Idea in transit, which when once released, never can be lured back, nor the spoken word recalled. ~ Pythagoras, #NFDB
20:In the same way we have a long-term plan for building roads, we have to have a long term plan to build transit. ~ Kathleen Wynne, #NFDB
21:The devil doesn´t exit. That´s what I´d tell them if they asked me. The humanly human exists...the transit. ~ Jo o Guimar es Rosa, #NFDB
22:We are talking about creating a legal framework to regulate the production, transit and consumption of drugs. ~ Otto Perez Molina, #NFDB
23:As Martin Luther King once said, “Urban transit systems in most American cities have become a genuine civil rights issue.”34 ~ Yves Engler, #NFDB
24:The transit of Venus of 1769 finally allowed us to determine the distance from the Earth to the Sun: 149.59 million kilometres. A ~ Bill Bryson, #NFDB
25:Wavering between the profit and the loss In this brief transit where the dreams cross The dreamcrossed twilight between birth and dying ~ T S Eliot, #NFDB
26:Haven’t you seen the movies? It’s the criminal masterminds who get rail transit in their hideouts. The good guys have to hoof it.” ~ Harry Connolly, #NFDB
27:We think all over this country we need to rebuild everything from transit, fiber optic broadband in our rural areas and urban areas. ~ Keith Ellison, #NFDB
28:Il existait à Paris des zones intermédiaires, des no man's land où l'on était à la lisière de tout, en transit, ou même en suspens. ~ Patrick Modiano, #NFDB
29:There's that popular misconception of man as something between a brute and an angel. Actually man is in transit between brute and God. ~ Norman Mailer, #NFDB
30:We need to invest in job training programs, especially those that include child care, transit stipends and paid apprenticeships and internships. ~ Van Jones, #NFDB
31:Any friend of fossil is a friend of mine... We’ve got to do everything we can to get people out of their automobiles and into mass transit. ~ Michael Bloomberg, #NFDB
32:Hodie mihi cras tibi, said the inscription. Sic transit gloria mundi. My turn today, yours tomorrow. And thus passes away the glory of the world. ~ Diana Gabaldon, #NFDB
33:Thought is an Idea in transit, which when once released, never can be lured back, nor the spoken word recalled. Nor ever can the overt act be erased. ~ Pythagoras, #NFDB
34:Easements A landlord may grant another party the right to access or transit its property in certain limited circumstances. These rights are known as easements. ~ Anonymous, #NFDB
35:Did the rhythm of the train on the tracks somehow unravel her and make her behave out of character? Was she altered in transit, when her feet were not upon the ground? ~ John Irving, #NFDB
36:The human digestive tract is like the Amtrak line from Seattle to Los Angeles: transit time is about thirty hours, and the scenery on the last leg is pretty monotonous. ~ Mary Roach, #NFDB
37:The asteroids interfere with the collapsing function of each emerging ship; in effect, either forcing them to abandon the transit, or to combine asteroid mass with the ship’s. ~ Greg Bear, #NFDB
38:Chris slid past her and blocked her path. “When hunting bigger prey, it helps to have a plan. You don’t even have a car. Are you going to search for him by public transit? ~ Annie Nicholas, #NFDB
39:Libraries may embody our notion of permanence, but their patrons are always in flux. In truth, a library is as much a portal as it is a place—it is a transit point, a passage. ~ Susan Orlean, #NFDB
40:Department of Energy data confirms that New York State’s per capita energy consumption is next to last in the country, which largely reflects public transit use in New York City. ~ Edward L Glaeser, #NFDB
41:I never leave home without my writing notebook, and get a lot of writing done in transit. One great place to create is while riding the subways of New York City, where I live. ~ Andrea Davis Pinkney, #NFDB
42:Louisiana in September was like an obscene phone call from nature[...]Sometimes it even sounded like heavy breathing[...]and on Decatur Street, a mass-transit motor coach named Desire. ~ Tom Robbins, #NFDB
43:It's much easier, I think, to protect communications while they're in transit at least, than it is to enforce legislation in every country in the world to say that you can't do this. ~ Edward Snowden, #NFDB
44:Quanto mais perto os homens chegavam de se proporcionar a si mesmos um paraíso perfeito, mais impacientes pareciam se tornar com ele - e consigo também".
"Sic transit mundus". ~ Walter M Miller Jr,#NFDB
45:We only need to walk or bike ten percent of the time to make a significant change in society. That is just two days of walking, bicycling or taking transit per month for a typical commuter. ~ Jeff Olson, #NFDB
46:I also very purposefully employ the caps button, because they can, in this way, hear us scream in space: GWB FULL FAIL. ZERO TRANSMIT. CARGO AND LUX LINER IN TRANSIT. HARD REBOOT NO GOOD. Get ~ Hugh Howey, #NFDB
47:While there are many progressive strategic initiatives we can all rally behind, we will look at four possibilities by way of example: clean elections, healthy food, ethical business, and transit-for-all. ~ George Lakoff, #NFDB
48:they’re going to blame the sorcerer for both those things as well as the hike in Calgary’s transit fares, middle-aged women wearing jeans that barely cover their asses, and SciFi canceling The Dresden Files. ~ Tanya Huff, #NFDB
49:In the words of Enrique Peñalosa, who instituted bike and pedestrian streets and rapid transit in Bogotá when he was mayor, if a bike lane isn’t safe for an eight-year-old child, it isn’t really a bike lane. ~ David Byrne, #NFDB
50:As time passes by and you look at portraits, the people come back to you like a silent echo. A photograph is a vestige of a face, a face in transit. Photography has something to do with death. It's a trace. ~ Henri Cartier Bresson, #NFDB
51:These statements absolutely do not correspond to reality. The Russian proposals are very simple stop all form of barter arrangements and shift to normal, market relations affecting gas supplies and gas transit. ~ Viktor Khristenko, #NFDB
52:When a person who has had highly evolved past lives is going through a strong past-life transit, that person comes to know things about life, death and other dimensions that most people in our world aren't aware of. ~ Frederick Lenz, #NFDB
53:If you force yourself to start making small talk wherever you go -- be it the grocery store or on public transit -- you will be amazed at how quickly you will become better at it. I find making small talk to be very empowering. ~ Anonymous, #NFDB
54:A fly cannot go in unless it stops somewhere; therefore weapons, fuel, food, money will not go to Afghanistan unless the neighbors of Afghanistan are working, are cooperating, either being themselves the origin or the transit. ~ Lakhdar Brahimi, #NFDB
55:In a novel there's not much autobiography. There are characters in transit. Naturally, I can project something of my experiences onto the characters, but they have their own autonomy, a personality that is often a mystery to me. ~ Dacia Maraini, #NFDB
56:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero...is swallowed into the unknown and would appear to have died. ~ Joseph Campbell, #NFDB
57:Durkheim’s idea that we are Homo duplex; we live most of our lives in the ordinary (profane) world, but we achieve our greatest joys in those brief moments of transit to the sacred world, in which we become “simply a part of a whole. ~ Jonathan Haidt, #NFDB
58:I support the Surfrider Foundation, which is focused on protecting the oceans and beaches. I also recycle and use mass transit, ride my bike as often as I can, or I walk, which is one of the best parts about living in New York City. ~ Raquel Zimmermann, #NFDB
59:The memory is a living thing – it too is in transit. But during its moment, all that is remembered joins, and lives – the old and the young, the past and the present, the living and the dead. –from One Writer’s Beginnings, by Eudora Welty ~ Jesmyn Ward, #NFDB
60:A bolekaja rolls by, all the passengers glaring at each other. A bolekaja is a modified Mercedes 911 truck used for mass transit. The word means “disembark so we can fight” because the passengers are tightly packed and always aggravated. ~ Tade Thompson, #NFDB
61:Time does not expand."
"But time is actually expanding, isn't it? You yourself said that time adds up."
"That's only because time needed for transit has decreased. The sum total of time doesn't change. It's only that you can see more movies. ~ Haruki Murakami,#NFDB
62:All day I have been tossed and whirled in a preposterous happiness; was it an elf in the blood? Or a bird in the brain? Or even part of the cloudily crested, fifty-league-long, loud, uplifted wave of a journeying angels transit over and through my heart? ~ C S Lewis, #NFDB
63:Neptune is a planet that rules all forms of creativity and spirituality. During a Neptune transit, we need to incorporate those qualities into our lives. While a Neptune transit can be inspiring, it can also cause us to feel tired, defeated, and confused. ~ Anonymous, #NFDB
64:When Mercury’s transit squares a major planet in one’s natal chart, watch for communication difficulties. If the planet squared is Mars or Venus, one’s patience is pushed to the limit. It can also, however, be a period of great creativity and social energy. ~ Anonymous, #NFDB
65:The grove in the temperate rain forest,” it said, or as near as a crow could come to pronouncing those words, and then beat air and took off, rising toward the rafters but then banking hard down the slanted tube that would take it back into the transit. ~ Neal Stephenson, #NFDB
66:There's a vast difference between having a carload of miscellaneous facts sloshing around loose in your head and getting all mixed up in transit, and carrying the same assortment properly boxed and crated for convenient handling and immediate delivery. ~ George Horace Lorimer, #NFDB
67:If we are still here to witness the destruction of our planet some five billion years or more hence, then we will have achieved something so unprecedented in the history of life that we should be willing to sing our swansong with joy - Sic Transit Gloria Mundi. ~ Stephen Jay Gould, #NFDB
68:We shall try to spirit the penniless population across the border by procuring employment for it in the transit countries, while denying it any employment in our own country .... expropriation and the removal of the poor must be carried out discreetly and circumspectly. ~ Theodor Herzl, #NFDB
69:You don't own art. What does that mean? We are trustees of art. Art is in transit with us. That is why an auction is a wonderful thing. You clap your hands and the objects fly away like doves and find other places where they will be protected, loved. That's what I believe. ~ Pierre Berge, #NFDB
70:Real climate solutions are ones that steer these interventions to systematically disperse and devolve power and control to the community level, whether through community-controlled renewable energy, local organic agriculture or transit systems genuinely accountable to their users. ~ Naomi Klein, #NFDB
71:My esoteric doctrine, is that if you entertain any doubt, it is safest to take the unpopular side in the first instance. Transit from the unpopular, is easy... but from the popular to the unpopular is so steep and rugged that it is impossible to maintain it. ~ William Lamb 2nd Viscount Melbourne, #NFDB
72:In a world where everybody is lost, and nowhere is home, airports are the only places that show their true colors. Airports are honest. They remind us all, once again, that we are, despite occasional illusions of stability, eternally in transit. At least that’s how I feel. ~ Maria Elena Sandovici, #NFDB
73:Method means primarily a way or path of transit. From this we are to understand that the first idea of method is a progressive transition from one step to another in any course. If in the right course, it will be the true method; if in the wrong, we cannot hope to progress. ~ Samuel Taylor Coleridge, #NFDB
74:The moneyprice of any commodity in any place, under the assumption of completely unrestricted exchange and disregarding the differences arising from the time taken in transit, must be the same as the price at any other place, augmented or diminished by the money-cost of transport. ~ Ludwig von Mises, #NFDB
75:From the late 1940s, into and through the '50s, there developed a complex interaction between federal government, state and local government, real-estate interests, commercial interests and court decisions, which had the effect of undermining the mass transit system across the country. ~ Noam Chomsky, #NFDB
76:This is the problem with dealing with someone who is actually a good listener. They don’t jump in on your sentences, saving you from actually finishing them, or talk over you, allowing what you do manage to get out to be lost or altered in transit. Instead, they wait, so you have to keep going. ~ Sarah Dessen, #NFDB
77:A man and a woman are new to one another throughout a life-time, in the rhythm of marriage that matches the rhythm of the year. Sex is the balance of male and female in the universe, the attraction, the repulsion, the transit of neutrality, the new attraction, the repulsion, always different, always new. ~ D H Lawrence, #NFDB
78:As CSU continued to bag and photograph, as the LIRR and Transit detectives and his own crew began to work the waiting room, wandering among the semiconscious potential wits like a squadron of visiting nurses, Billy noticed that one of the commuters sleeping there had what appeared to be blood on his Rangers jersey. ~ Harry Brandt, #NFDB
79:was a gangly kid wearing the kind of cloche hat once favored by flappers. Birdie took to her right off. Ryan and I left them playing fetch with a red plaid mouse in the study. I transit a lot of airports. Except for baggage retrieval, which takes longer than the average fall harvest, Charlotte Douglas is perhaps my favorite. ~ Kathy Reichs, #NFDB
80:the value of the flower would increase the moment I handed it over to its buyer—and as we held each other’s gaze, I could feel the value rising, like an emotional stock ticker. The value of the gift rises in transit, as it is passed from hand to hand, from heart to heart. It gains its value in the giving, and in the taking. In the passage. ~ Amanda Palmer, #NFDB
81:Only he who can view his own past as an abortion sprung from compulsion and need can use it to full advantage in the present. For what one has lived is at best comparable to a beautiful statue which has had all its limbs knocked off in transit, and now yields nothing but the precious block out of which the image of one's future must be hewn. ~ Walter Benjamin, #NFDB
82:It was a joyful and rapturous night, one that happens all too infrequently in the brief transit of human life. I can remember everything about that night, every play that either team ran, every block I missed or made, every tackle I was in on. I remember the feeling of complete, transported bliss that one can get only from athletics or lovemaking. ~ Pat Conroy, #NFDB
83:...it gave me a little plastic book with four fold-outs, maps of the city's transit system. When I wanted to go somewhere, I touched the silver-printed name - street, level, square - and instantly on the map a circuit of all the necessary connections lit up. I could also travel by gleeder. Or by rast. Or - finally - on foot; therefore, four maps ~ Stanis aw Lem, #NFDB
84: Where is the stupid bus? And why did my dad have to be so big on mass transit, anyhow? Why couldn't I I own a car, like practically every other senior? But no, i had to 'share the ride' to save the environment. When I'm abducted by the menacing guy under the tree, Dad will probably insist my face only appear on recycled milk cartons.... ~ Beth Fantaskey, #NFDB
85:Transit-centric millennials like Reed, who were born between 1980 and the early 2000s, are causing angst in traditionally car-dominant suburbs such as Montgomery County. Suburbs nationwide have long lured companies - and the high-skilled workers they seek to attract - with good schools, relatively low crime and spacious corporate campuses surrounded ~ Anonymous, #NFDB
86:She nodded. “In the ship, the pilot’s nervous system is connected directly
with the controls. The whole hyperstasis transit consists of him literally
wrestling the stasis shifts. You judge by his reflexes, his ability to control his
artificial body. An experienced Transporter can tell exactly how he’ll work
with hyperstasis currents. ~ Samuel R Delany,#NFDB
87:Too soon we breast the tape and too late we realize the fun lay in the running. We deny that the end justifies the means without ever stopping to consider that for practical purposes the End and the Means are one and the same thing. If there is to be any satisfaction in life it must come in transit, for who can tell when he will be struck down in mid-method? ~ Walt Kelly, #NFDB
88:Questions, inside the larger mystery of sorrow, which contains us and our daily transit, and is large enough indeed to contain the whole shifting tidal theater where I make small constructions, my metaphors, my defenses. Against which I play out theories, doubts, certainties bright as high tide in sunlight, which shift just as that brightness does, in fog or rain. ~ Mark Doty, #NFDB
89:The cow and horse tracks in the road were full of water, the rain having been enough to charge them, but not enough to wash them away. Across these minute pools the reflected stars flitted in a quick transit as she passed; she would not have known they were shining overhead if she had not seen them there—the vastest things of the universe imaged in objects so mean. ~ Thomas Hardy, #NFDB
90:She knew she was going to have trouble believing in herself, in the room of her house, and when she glanced over at this new book on her nightstand, stacked atop the one she finished last night, she reached for it automatically, as if reading were the singular and obvious first task of the day, the only viable way to negotiate the transit from sleep to obligation. ~ Michael Cunningham, #NFDB
91:roads, rails, airports, ports, mass transit systems, and broadband networks. There was a good chance the Democrats would retake the Senate, but I expected to face a hostile Republican majority in the House. In theory, infrastructure should have bipartisan appeal, but we’d learned that partisanship could overwhelm everything. So outreach would have to start right away. ~ Hillary Rodham Clinton, #NFDB
92:We only seem to learn from Life that Life doesn't matter so much as it seemed to do - it's not so burningly important, after all, what happens. We crawl, like blinking sea-creatures, out of the Ocean onto a spur of rock, we creep over the promontory bewildered and dazzled and hurting ourselves, then we drop in the ocean on the other side: and the little transit doesn't matter so much. ~ D H Lawrence, #NFDB
93:This northerly route of east–west transit and trade, extending from the Panjab and the upper Indus to Bihar and the lower Ganga, now became as much the main axis of Aryanisation as it would subsequently of Buddhist proselytisation and even Magadhan imperialism. It was known as the Uttarapatha, the Northern Route, as distinct from the Daksinapatha (whence the term ‘Deccan’) or Southern Route. ~ John Keay, #NFDB
94:I had a feeling once about Mathematics - that I saw it all. Depth beyond depth was revealed to me - the Byss and Abyss. I saw - as one might see the transit of Venus or even the Lord Mayor's Show - a quantity passing through infinity and changing its sign from plus to minus. I saw exactly why it happened and why the tergiversation was inevitable but it was after dinner and I let it go. ~ Winston Churchill, #NFDB
95:I had a feeling once about Mathematics - that I saw it all. Depth beyond depth was revealed to me - the Byss and Abyss. I saw - as one might see the transit of Venus or even the Lord Mayor's Show - a quantity passing through infinity and changing its sign from plus to minus. I saw exactly why it happened and why the tergiversation was inevitable but it was after dinner and I let it go. ~ Winston S Churchill, #NFDB
96:There have been several pamphlets warning of the hazards of reading during air travel. The evidence is sadly compelling. I'm quite distressed. I'm considering abstaining from partaking while we are in transit. So I want to read this pamphlet before we leave."
Rue and Primrose both stared at him, mouths agape.
Primrose put a hand to her cheek. "Not read while we travel? But you'll die! ~ Gail Carriger,#NFDB
97:Sesungguhnya, kita telah lama jadi penghuni "waktu", sementara rumah telah menjelma menjadi sekadar "ruang transit". Rumah kehilangan batas definitifnya dan menjadi sangat elastis. Kita punya ruang duduk di kafe-kafe berinternet, tidur di jalan-jalan dalam perjalanan pulang dan pergi ke kantor, menerima tamu di lobi-lobi hotel berbintang, makan malam di restoran-restoran yang berganti setiap kali. ~ Avianti Armand, #NFDB
98:Representatives of the American intelligence agencies - and I hope they won't be angry - but they could have been more professional, and the diplomats as well. After they found out that he was flying to us, and that he was flying as a transit passenger, there was pressure from all sides - from the Americans, from the Europeans - instead of just letting him go to a country where they could operate easily. ~ Vladimir Putin, #NFDB
99:We think it sufficient to say, at this juncture, that there were eight passengers aboard the Godspeed when she pulled out of the harbour at Dunedin, and by the time the barque landed on the Coast, there were nine. The ninth was not a baby, born in transit; nor was he a stowaway; nor did the ship’s lookout spot him adrift in the water, clinging to some scrap of wreckage, and give the shout to draw him in. ~ Eleanor Catton, #NFDB
100:Because of Musk, Americans could wake up in ten years with the most modern highway in the world: a transit system run by thousands of solar-powered charging stations and traversed by electric cars. By that time, SpaceX may well be sending up rockets every day, taking people and things to dozens of habitats and making preparations for longer treks to Mars. These advances are simultaneously difficult to fathom and ~ Ashlee Vance, #NFDB
101:The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth -- he could at the same time and by the same means adventure his wealth in the natural resources and new enterprise of any quarter of the world -- he could secure forthwith, if he wished, cheap and comfortable means of transit to any country or climate without passport or other formality. ~ John Maynard Keynes, #NFDB
102:We got the Iran sanctions done. We got an agreement by Russia to allow us to use Afghanistan to transit supplies for our forces. We got a Security Council resolution on Libya. We got Russia into the WTO to bring in to it a rules-based trading system. All of those things were in our interest. The point is not whether we should work with Russia. The point is whether we should sacrifice other important interests to do so. ~ Philip Gordon, #NFDB
103:SHE LET US INTO THE house, which had the subtle smell of old wood and old wool—as I used to imagine Victorian homes smelled in Victorian times, before I was recently alerted to the painful truth that actually, at least here in London, they stink of whale oil, patchouli (woven into shawls to keep worms from eating the fabric in transit), and backed-up sewers. I am now convinced everyone here goes to church for the incense. ~ Neal Stephenson, #NFDB
104:The car is “a system of human dissociation.”5 Behind the wheel of their private mobile spaces, drivers are far less likely to mix and mingle than pedestrians. By isolating drivers from fellow human beings, driving can engender hostility and mistrust. Pedestrians, cyclists and public transit riders are forced into a greater awareness of their environment and as a result are more likely to concern themselves with its wellbeing. Like ~ Yves Engler, #NFDB
105:I have made no attempt at chronology. My writing hasn’t changed much over the years. That’s because I haven’t changed. I am still the impractical dreamer that I was sixty years ago, when I decided that writing would be my vocation and my profession. I do not suffer from writer’s block. I have only to sit down at my desk for the words to come tumbling on to my writing pad. And if an ant moves across my desk, I shall record its transit. ~ Ruskin Bond, #NFDB
106:we'll have to reclaim the ward 'taxes.' Why has it become a synonym for 'evil'? I understand that no one likes to pay good money for nothing. But fire and police protection aren't nothing. ... Roads, bridges, airports, and mass transit systems aren't nothing. National parks, clean air, and clear water aren't nothing. A safe food supply, functioning schools with well-trained teachers, and well-equipped hospitals aren't vaporous apparitions either. ~ Arianna Huffington, #NFDB
107:It's amazing. It's actually build from old Siemens Telefunken transistors from the 60ties. There is like 10 in there. It's the most powerful distortion you can have. It does not only do distortion, it does so many weird things. You can't control it, it's sound different all the time. But it's an endless source for fantastic sounds. For example the track "Transit" is entirely made with this box. You have to put the guitar sound in. It's like a pedal. ~ Christian Fennesz, #NFDB
108:And I thought of the Transit of Venus: that though the bodies be vast and distant, and their motions occult, their hesitations retrograde, one could, I thought, with exceeding care and preparation, observe, and in their distance, know them, triangulate to arrive at the ambits of their motivation; and that in this calculation alone, one might banish uncertainty, and know at last what constituted other bodies, and how small the gulf that lies between us all. ~ M T Anderson, #NFDB
109:Then you say, “I want the world to be better.” I have never regretted more my inability to leap into the air and whoop for joy. Instead, I transit to you, with one hand proffered. “Then let’s go make it better.” You look amused. It’s you. It’s truly you. “Just like that?” “It might take some time.” “I don’t think I’m very patient.” But you take my hand. Don’t be patient. Don’t ever be. This is the way a new world begins. “Neither am I,” I say. “So let’s get to it. ~ N K Jemisin, #NFDB
110:A 2011 report, “Missed Opportunity: Transit and Jobs in Metropolitan America,” found that the Atlanta-Sandy Springs-Marietta metro area was among the worst in the nation for residents trying to reach work via transit. The study, the most recent available, looked at how many people can reach work in 90 minutes between 6 and 9 a.m. on a Monday. Typical residents in the nation’s largest 100 metro areas can reach about 30 percent of jobs by transit in 90 minutes, the study found. ~ Anonymous, #NFDB
111:Yes, I direct commercials as well. I get these really weird offers and then I have to bid on them and win the job. One offer that I have now, and I've already done this last year for the same company, is for Cash Value Cheese, this cheese out in the midwest. I did two spots for them last year and I'm going to probably do three this year. I also did some for the Utah Transit Authority, which was weird and interesting and they turned out really funny - they actually won an award. ~ Andy Dick, #NFDB
112:Unmoored and in flight, the refugee is vulnerable to every king of harm- from homelessness to fraud- but sexual violence is the most intimate and most public act of brutalization, and it erupts wherever laws and social norms are unraveled. As transit bodies drift in search of sanctuary, gendered violence can buttress a social taxonomy of dominance and oppression, demarcating the tapeable and those with the power to rape, siphoning spheres of male and female, captors and prisoners. ~ Roxane Gay, #NFDB
113:Your life AFTER Christ is not static or an end result. You are not suspended in grace above the fray of life. You are looking at God through a kaleidoscope. Your life moves, and the beads shift, and something new emerges. You are defining. Redefining. Figuring it out all over again. You are in motion, in transit, in flux. You will be sad. You will be happy. You will love and doubt and cry and rage, and all of it matters. You are human, and you are beloved, and this is what it is to be Alive. ~ Addie Zierman, #NFDB
114:It's an unceremonious end to a big dig - excavating and building 8,300 linear feet of concrete-lined tunnels running from South of Market beneath Union Square and Chinatown to North Beach. But the excavation passed unnoticed by people on the surface, who didn't even feel vibrations. Big Alma and Mom Chung, each weighing 750 tons and stretching longer than a football field, even passed 7 feet beneath the BART tracks below Market Street without requiring the transit system to stop, or even slow, its trains. ~ Anonymous, #NFDB
115:The afternoon had passed to a ghostly gray. She was struck by the immensity of things, so much water and sky and forest, and after a time it occurred to her that she’d lived a life almost entirely indoors. Her memories were indoor memories, fixed by ceilings and plastered white walls. Her whole life had been locked to geometries: suburban rectangles, city squares. First the house she’d grown up in, then dorms and apartments. The open air had been nothing but a medium of transit, a place for rooms to exist. ~ Tim O Brien, #NFDB
116:During the whole of that frozen, dark transit through the glittering, howling autumnal moorlands of the trans-Neptunian wastes, as the ice road hung thin and ragged as funeral curtains beyond the portholes, I had been keeping studiously to myself within the confines of our slim vessel as it passed through that singularly lonesome expanse of darkness and, whilst the blue and ghostly shades of morning at the edge of civilization roused the passengers, drew within site of the melancholy face of Pluto. ~ Catherynne M Valente, #NFDB
117:But peanuts are hardly representative of the average food. Everyone knows—via “visual observation of stool samples,” to use the New England Journal of Medicine’s way of saying “a glance before flushing”—that chunks of peanuts make their way through the alimentary canal undigested. Nuts are known for this. Peanuts (and corn kernels) are so uniquely and reliably hard to break down that they are used as “marker foods” in do-it-yourself tests of bowel transit time*—the time elapsed between consumption and dismissal. ~ Mary Roach, #NFDB
118:When I opened the curtains in the morning I saw the intersection of two six-lane highways. It was a comfortable, well equipped, practical sort of place, as Holidays Inns tend to be. You can be happy at a place like this so long as you stay away from the coffee. And the restaurant, if you want to be sure. Perhaps not happy, but not unhappy. Or if unhappy, at least not threatened. A good motel creates a kind of stasis for the soul in transit. One should leave no worse than one arrived: that is the minimum requirement. ~ Don Watson, #NFDB
119:The full account of what transpired during this last leg of the voyage is Moody’s own, and must be left to him. We think it sufficient to say, at this juncture, that there were eight passengers aboard the Godspeed when she pulled out of the harbour at Dunedin, and by the time the barque landed on the Coast, there were nine. The ninth was not a baby, born in transit; nor was he a stowaway; nor did the ship’s lookout spot him adrift in the water, clinging to some scrap of wreckage, and give the shout to draw him in. ~ Eleanor Catton, #NFDB
120:But still, what does the flying disc problem really solve? For those who currently commute, if a sensor network eradicated traffic so that they could reclaim that time for another purpose, would a flying disc really matter? Would skyways of the future prove safer than the highways we already have? For those who use public transit, would a disc traveling as the crow flies justify spending a lot of money on a new kind of vehicle and the infrastructure to operate it? Would the average person come to rely on it as a necessity? ~ Amy Webb, #NFDB
121:Trying what?" cried Maury fiercely. "Trying to pierce the darkness of political idealism with some wild, despairing urge toward truth? Sitting day after day supine in a rigid chair and infinitely removed from life staring at the tip of a steeple through the trees, trying to separate, definitely and for all time, the knowable from the unknowable? Trying to take a piece of actuality and give it glamour from your own soul to make for that inexpressible quality it possessed in life and lost in transit to paper or canvas? ~ F Scott Fitzgerald, #NFDB
122:I think that, you know, state and local governments play a critical role in the protection of this country and the protection of certain systems like our mass transit system. And we share information daily with our state and local officials. I think it's one of the reasons that we are safer today and I have every confidence that, in developing its policies, that the New York transit authorities have considered the legal considerations they should be considering in making these kinds of decisions and in formulating this policy. ~ Alberto Gonzales, #NFDB
123:Until the 1930s, the Constitution served as a major constraint on federal economic interventionism. The government's powers were understood to be just as the framers intended: few and explicitly enumerated in our founding document and its amendments. Search the Constitution as long as you like, and you will find no specific authority conveyed for the government to spend money on global-warming research, urban mass transit, food stamps, unemployment insurance, Medicaid, or countless other items in the stimulus package and, even without it, in the regular federal budget. ~ Robert Higgs, #NFDB
124:These mortgages, which typically cost less per month than paying rent, were directed at new single-family suburban construction.c Intentionally or not, the FHA and VA programs discouraged the renovation of existing housing stock, while turning their back on the construction of row houses, mixed-use buildings, and other urban housing types. Simultaneously, a 41,000-mile interstate highway program, coupled with federal and local subsidies for road improvement and the neglect of mass transit, helped make automotive commuting affordable and convenient for the average citizen. ~ Andr s Duany, #NFDB
125:We must expropriate gently the private property on the state assigned to us. We shall try to spirit the penniless population across the border by procuring employment for it in the transit countries, while denying it employment in our country. The property owners will come over to our side. Both the process of expropriation and the removal of the poor must be carried out discretely and circumspectly. Let the owners of the immoveable property believe that they are cheating us, selling us things for more than they are worth. But we are not going to sell them anything back. ~ Theodor Herzl, #NFDB
126:I'd never been anything but 'in transit' through my life. In a sudden, complete, instantaneous vision, I saw it as a train and myself as a passenger always changing compartments, moving on to another before getting to know the self left behind in the last carriage. I'd always presumed these old outgrown personalities has ceased to exist when I discarded them, possibly lingering on for a while as remembered ghosts of what they had been, till they finally sank into oblivion, dead and forgotten. Now, for the first time, I understood that it wasn't possible to discard any part of myself. ~ Anna Kavan, #NFDB
127:They were taken from Anacortes on a train to a transit camp—the horse stables at the Puyallup fairgrounds. They lived in the horse stalls and slept on canvas army cots; at nine p.m. they were confined to their stalls; at ten p.m. they were made to turn out their lights, one bare bulb for each family. The cold in the stalls worked into their bones, and when it rained that night they moved their cots because of the leaks in the roof. The next morning, at six A.M., they slogged through mud to the transit camp mess hall and ate canned figs and white bread from pie tins and drank coffee out of tin cups. ~ David Guterson, #NFDB
128:One possible bright spot is Scandinavian-style Social Democracy, which has undoubtedly produced some of the most significant green breakthroughs in the world, from the visionary urban design of Stockholm, where roughly 74 percent of residents walk, bike, or take public transit to work, to Denmark’s community-controlled wind power revolution. And yet Norway’s late-life emergence as a major oil producer—with majority state-owned Statoil tearing up the Alberta tar sands and gearing up to tap massive reserves in the Arctic—calls into question whether these countries are indeed charting a path away from extractivism. ~ Anonymous, #NFDB
129:Transit-for-all is about values. Improving public transportation is about giving all Americans the freedom of equal access to social and economic opportunities that enhance our quality of life. Investing in alternative transportation is using the common wealth for the common good. It is an expansion of freedom, creating more diverse transportation. Transit-for-all is a progressive strategic initiative to advance many of our goals at once. It’s an economic issue. It would increase mobility of goods and labor. It would revitalize neglected neighborhoods. And it would spur growth and attract development. It’s a labor issue. ~ George Lakoff, #NFDB
130:To live in a city is to live the life that it was built for, to adapt to its schedule and rhythms, to move within the transit layout made for you during the morning and evening rush, winding through the crowds of fellow commuters. To live in a city is to consume its offerings. To eat at its restaurants. To drink at its bars. To shop at its stores. To pay its sales taxes. To give a dollar to its homeless. To live in a city is to take part in and to propagate its impossible systems. To wake up. To go to work in the morning. It is also to take pleasure in those systems because, otherwise, who could repeat the same routines, year in, year out? ~ Ling Ma, #NFDB
131:We compared modal share—that is, the percentage of people traveling by car, transit, or on foot—in London, Paris, and New York. We then compared New York to other cities in the United States. Through his eyes we saw European city centers staying vibrant while many of our center cities were dying. We learned what a mistake it had been for US cities to get rid of most of their streetcars at the same time streetcars were going strong in Continental Europe. We saw the movement to create a sense of place in towns and urban centers through good design of streets. The crowds filling European plazas were testimonials to the value of such design. ~ Samuel I Schwartz, #NFDB
132:To be honest, I’m not sure about that either,” Avi said. “At the moment, we believe they have about eight hundred Jews in the transit camp. I’m told when they get to fifteen hundred, the twentieth train will depart.” “How do you know this?” Morry asked. “I have two reliable sources. One is inside Asche’s headquarters,” Avi replied, referring to the Gestapo’s feared Avenue Louise compound in Brussels. “The other works at the prison at Boortmeerbeek. They are both patriotic Belgians. Both are civilians who have been forced to work for the Nazis. Neither knows of the other, but their stories match, and I have great confidence in these sources. ~ Joel C Rosenberg, #NFDB
133:Along some northern coast at sundown a beaten gold light is waterborne, sweeping across lakes and tracing zigzag rivers to the sea, and we know we're in transit again, half numb to the secluded beauty down there, the slate land we're leaving behind, the peneplain, to cross these rainbands in deep night. This is time totally lost to us. We don't remember it. We take no sense impressions with us, no voices, none of the windy blast of the aircraft on the tarmac, or the white noise of flight, or the hours waiting. Nothing sticks to us but smoke in our hair and clothes. It is dead time. It never happened until it happens again. Then it never happened. ~ Don DeLillo, #NFDB
134:There was a faint, barely perceptible movement of the water as the fresh flow from one end urged its way toward the drain at the other. With little ripples that were hardly the shadows of waves, the laden mattress moved irregularly down the pool. A small gust of wind that scarcely corrugated the surface was enough to disturb its accidental course with its accidental burden. The touch of a cluster of leaves revolved it slowly, tracing, like the leg of transit, a thin red circle in the water.
It was after we started with Gatsby toward the house that the gardener saw Wilson’s body a little way off in the grass, and the holocaust was complete. ~ F Scott Fitzgerald,#NFDB
135:He drove into the spewing smoke of acres of burning truck tires and the planes descended and the transit cranes stood in rows at the marine terminal and he saw billboards for Hertz and Avis and Chevy Blazer, for Marlboro, Continental and Goodyear, and he realized that all the things around him, the planes taking off and landing, the streaking cars, the tires on the cars, the cigarettes that the drivers of the cars were dousing in their ashtrays--all these were on the billboards around him, systematically linked in some self-referring relationship that had a kind of neurotic tightness, an inescapability, as if the billboards were generating reality... ~ Don DeLillo, #NFDB
136:To live in a city is to live the life that it was built for, to adapt to its schedule and rhythms, to move within the transit layout made for you during the morning and evening rush, winding through the crowds of fellow commuters. To live in a city is to consume its offerings. To eat at its restaurants. To drink at its bars. To shop at its stores. To pay its sales taxes. To give a dollar to its homeless.
To live in a city is to take part in and to propagate its impossible systems. To wake up. To go to work in the morning. It is also to take pleasure in those systems because, otherwise, who could repeat the same routines, year in, year out?
Pg 290 ~ Ling Ma,#NFDB
137:Some 17 million barrels of oil transit the Strait of Hormuz daily, making it the biggest choke point in the world’s oil supply. The strait is narrow — it has only two shipping lanes, and at a little less than two miles wide, it would be relatively easy to disrupt. Any threat of conflict would greatly reduce the flow that passes through it. Closure of the strait would instantly remove 20 percent of the world’s oil from the market, causing an immediate supply shock similar to that of 1973. This would be among the most delicate of possible operations to execute. But as Putin has repeatedly demonstrated, he is willing to take great risks to reshape global affairs. ~ Anonymous, #NFDB
138:In a city of twenty million like New York, there might be one or two terrorists. Maybe ten of them at the outside. 10/20,000,000 = 0.00005 percent. One twenty-thousandth of a percent. That’s pretty rare all right. Now, say you’ve got some software that can sift through all the bank records, or toll pass records, or public transit records, or phone call records in the city and catch terrorists 99 percent of the time. In a pool of twenty million people, a 99 percent accurate test will identify two hundred thousand people as being terrorists. But only ten of them are terrorists. To catch ten bad guys, you have to haul in and investigate two hundred thousand innocent people. ~ Cory Doctorow, #NFDB
139:I'm prepared now to use the wonderful word confluence, which of itself exists as a reality and a symbol in one. It is the only kind of symbol that for me as a writer had any weight, testifying to the pattern, one of the chief patterns, of human experience. Of course the greatest confluence of all is that which makes up the human memory - the individual human memory. My own is the treasure most dearly regarded by me, in my life and in my work as a writer. Here time, also, is subject to confluence. The memory is a living thing - it too is in transit. But during its moment, all that is remembered joins, and lives - the old and the young, the past and the present, the living and the dead. ~ Eudora Welty, #NFDB
140:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.
~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],#NFDB
141:You Whom I Hoped To Reach By Writing
You whom I hoped to reach by writing,
you beyond the multicolored tangle
of telephone wires,
you with your white paper soul
trampled in transit,
you with kaleidoscope stamps
& black cancellations,
you who put your finger on my heart as I slept,
you whom I jostle in elevators,
you whom I stare at in subways,
you shopping for love in department stores. . .
I write to you
& someone else answers:
the man who hates his wife
& wants to meet me,
the girl who mistakes me for mother. . .
My strange vocation
is to be paid for my nightmares.
I write to you, my love,
& someone else
always answers.
~ Erica Jong,#NFDB
142:One study found that the reading scores of students in a New York City elementary school were significantly lower if their classrooms were situated close to elevated subway tracks on which trains rattled past every four to five minutes. When the researchers, armed with their findings, pressed NYC transit system officials and Board of Education members to install noise-dampening materials on the tracks and in the classrooms, students’ scores jumped back up. Similar results have been found for children near airplane flight paths. When the city of Munich, Germany, moved its airport, the memory and reading scores of children near the new location plummeted, while those near the old location rose significantly. ~ Robert B Cialdini, #NFDB
143:The Love A Life Can Show Below
673
The Love a Life can show Below
Is but a filament, I know,
Of that diviner thing
That faints upon the face of Noon—
And smites the Tinder in the Sun—
And hinders Gabriel's Wing—
'Tis this—in Music—hints and sways—
And far abroad on Summer days—
Distils uncertain pain—
'Tis this enamors in the East—
And tints the Transit in the West
With harrowing Iodine—
'Tis this—invites—appalls—endows—
Flits—glimmers—proves—dissolves—
Returns—suggests—convicts—enchants—
Then—flings in Paradise—
~ Emily Dickinson,#NFDB
144:Louisiana in September was like an obscene phone call from nature. The air--moist, sultry, secretive, and far from fresh--felt as if it were being exhaled into one's face. Sometimes it even sounded like heavy breathing. Honeysuckle, swamp flowers, magnolia, and the mystery smell of the river scented the atmosphere, amplifying the intrusion of organic sleaze. It was aphrodisiac and repressive, soft and violent at the same time. In New Orleans, in the French Quarter, miles from the barking lungs of alligators, the air maintained this quality of breath, although here it acquired a tinge of metallic halitosis, due to fumes expelled by tourist buses, trucks delivering Dixie beer, and, on Decatur Street, a mass-transit motor coach named Desire. ~ Tom Robbins, #NFDB
145:All these photographs of different people, and I’ve seen many of them, gave practically identical results, the resemblance was stunning. It wasn't just because all old people look alike, but because the portraits themselves were invariably touched up in such a way that any facial peculiarities, if there were any left, were minimized. All the faces were prepared in the same way to confront eternity, all toned down, all uniformly rejuvenated. This was what people wanted. This general resemblance, this tact, would characterize the memory of their passage through the family, bear witness at once to the singularity and to the reality of that transit. The more they resembled each other the more evidently they belonged in the ranks of the family. ~ Marguerite Duras, #NFDB
146:When police arrested a New York bus driver for running down a schoolgirl in a crosswalk… the New York Daily News decried what it saw as mistreatment of one of the city’s bus drivers. The head of the transit union protested this enforcement of the city’s new Right of Way Law as “outrageous, illogical and anti-worker” while branding the head of a city street safety advocacy group “a progressive intellectual jackass.” The same union previously launched a work slowdown when another bus driver faced sanctions for killing a seventy-eight-year-old woman in a crosswalk in December 2014. All this occurred because police sought to enforce misdemeanor charges in cases of pedestrians who were run over in crosswalks where they had the clear right of way. ~ Edward Humes, #NFDB
147:When police arrested a New York bus driver for running down a schoolgirl in a crosswalk… the New York Daily News decried what it saw as mistreatment of one of the city’s bus drivers. The head of the transit union protested this enforcement of the city’s new Right of Way Law as “outrageous, illogical and anti-worker” while branding the head of a city street safety advocacy group “a progressive intellectual jackass.” The same union previously launched a work slowdown when another bus driver faced sanctions for killing a seventy-eight-year-old woman in a crosswalk in December 2014. All this occurred because police sought to enforce _misdemeanor_ charges in cases of pedestrians who were run over in crosswalks where they had the clear right of way. ~ Edward Humes, #NFDB
148:didn’t bother them that the corpses would arrive at their doors, to quote Ruth Richardson, “compressed into boxes, packed in sawdust,…trussed up in sacks, roped up like hams…” So similar in their treatment were the dead to ordinary items of commerce that every now and then boxes would be mixed up in transit. James Moores Ball, author of The Sack-’Em-Up Men, tells the tale of the flummoxed anatomist who opened a crate delivered to his lab expecting a cadaver but found instead “a very fine ham, a large cheese, a basket of eggs, and a huge ball of yarn.” One can only imagine the surprise and very special disappointment of the party expecting very fine ham, cheese, eggs, or a huge ball of yarn, who found instead a well-packed but quite dead Englishman. ~ Mary Roach, #NFDB
149:Her experience had been of a kind to teach her, rightly or wrongly, that the doubtful honor of a brief transit through a sorry world hardly called for effusiveness, even when the path was suddenly irradiated at some half-way point by daybeams rich as hers. But her strong sense that neither she nor any human being deserved less than was given, did not blind her to the fact that there were others receiving less who had deserved much more. And in being forced to class herself among the fortunate she did not cease to wonder at the persistence of the unforeseen, when the one to whom such unbroken tranquility had been accorded in the adult stage was she whose youth had seemed to teach that happiness was but the occasional episode in a general drama of pain. ~ Thomas Hardy, #NFDB
150:Jakarta has no mass transit system to speak of, so traffic jams are legendary... Each year, another 200,000 cars pour onto the streets. That means more traffic, and longer commutes. The chauffeur-driven rich kit their cars out with mobile offices so that they can use the time they spend on gridlocked roads more productively. A few years ago, the city government decided it would cut congestion on the city's main arteries by insisting that in rush hour, each car must have at least three passengers. Again, Jakarta's infinitely creative residents made the most of the change. Within days, the pavements of the feeder roads were crowded with unemployed people hiring themselves out as 'jockeys', extra passengers for rich people's smooth, air-conditioned cars. ~ Elizabeth Pisani, #NFDB
151:I thought about what it would be like to upend my life and move to California, but the idea of losing my rent-controlled apartment scared me. Then I thought about the holiday train. Every year the transit people decorate one train. They completely deck it out—even Santa Claus rides on it. My entire life, all I had ever wanted to do was ride the holiday train, but I’d never been able to catch it. When people would talk to me about how rad it was to ride the holiday train, I wanted to kick them in the face.
I was trying to convince myself, while lying on that bed, that I had enough reason to stay in Chicago because, hey, I hadn’t ridden the holiday train, but I fell asleep thinking about Jamie and what his rough hands would feel like on my bare skin. ~ Renee Carlino,#NFDB
152:The day of resurrection is determined in this manner. The first Sunday after the full moon in Aries is celebrated as Easter. Aries begins on the 21st day of March and ends approximately on the 19th day of April. The sun’s entry into Aries marks the beginning of Spring The moon in its monthly transit around the earth will form sometime between March 21st and April 25th an opposition to the sun, which opposition is called a full moon, The first Sunday after this phenomenon of the heavens occurs Is celebrated as Easter; the Friday preceding this day is observed as Good Friday. This movable date should tell the observant one to look for some interpretation other than the one commonly accepted. These days do not mark the anniversaries of the death and resurrection of an individual who lived on earth. ~ Neville Goddard, #NFDB
153:Fuck them all. I ought to have that tattooed on my forehead, for all the times I've thought it. Usually I am in transit, speeding in my Jeep until my lungs give out. Today, I'm driving ninety-five down 95. I weave in and out of traffic, sewing up a scar. People yell at me behind their closed windows. I give them the finger.
It would solve a thousand problems if I rolled the Jeep over an embankment. It's not like I haven't thought about it, you know. On my license, it says I'm an organ donor, but the truth is I'd consider being an organ martyr. I'm sure I'm worth a lot more dead than alive--the sum of the parts equals more than the whole. I wonder who might wind up walking around with my liver, my lungs, even my eyeballs. I wonder what poor asshole would get stuck with whatever it is in me that passes for a heart. ~ Jodi Picoult,#NFDB
154:Some terrorism analysts have seen the southern insurgency as an Islamic jihad that forms part of the broader network of AQ-linked extremism, with Islamic theology and religious aspirations (for shari’a law or an Islamic emirate) as a key motivator.73 This surface impression is reinforced by the facts that the violence is led by ustadz74 and other religious teachers, that the mosques and ponoh (Islamic schools) have a central role as recruiting and training bases, and that militants repeatedly state that they are fighting a legitimate defensive jihad against the encroachment of the kafir (infidel) Buddhist Thai government. Clearly, also, the AQ affiliate Jema’ah Islamiyah (JI) has used Thailand as a venue for key meetings, financial transfers, acquisition of forged documents,75 and money laundering and as a transit hub for operators. ~ David Kilcullen, #NFDB
155:Some women, Commander Norton had decided long ago, should not be allowed aboard ship; weightlessness did things to their breasts that were too damn distracting. It was bad enough when they were motionless; but when they started to move, and sympathetic vibrations set in, it was more than any warm-blooded male should be asked to take. Some women, Commander Norton had decided long ago, should not be allowed aboard ship; weightlessness did things to their breasts that were too damn distracting. It was bad enough when they were motionless; but when they started to move, and sympathetic vibrations set in, it was more than any warm-blooded male should be asked to take. He was quite sure that at least one serious space accident had been caused by acute crew distraction, after the transit of a well-upholstered lady officer through the control cabin. ~ Arthur C Clarke, #NFDB
156:Terry Guo of Foxconn has been aggressively installing hundreds of thousands of robots to replace an equivalent number of human workers. He says he plans to buy millions more robots in the coming years. The first wave is going into factories in China and Taiwan, but once an industry becomes largely automated, the case for locating a factory in a low-wage country becomes less compelling. There may still be logistical advantages if the local business ecosystem is strong, making it easier to get spare parts, supplies, and custom components. But over time inertia may be overcome by the advantages of reducing transit times for finished products and being closer to customers, engineers and designers, educated workers, or even regions where the rule of law is strong. This can bring manufacturing back to America, as entrepreneurs like Rod Brooks have been emphasizing. A ~ Erik Brynjolfsson, #NFDB
157:Perjalanan kita mungkin masih jauh sekali. Tentu saja bukan perjalanan kapal ini yang kumaksud. Meski memang perjalanan ke Pelabuhan Jeddah masih berminggu-minggu. Melainkan perjalanan hidup kita. Kau masih muda. Perjalanan hidupmu boleh jadi jauh sekali, Nak. Hari demi hari, hanyalah pemberhentian kecil. Bulan demi bulan, itu pun sekedar pelabuhan sedang. Pun tahun demi tahun, mungkin itu bisa kita sebut dermaga transit besar. Tapi itu semua sifatnya adalah pemberhentian semua. Dengan segera kapal kita berangkat kembali, menuju tujuan paling hakiki.
Maka jangan pernah merusak diri sendiri. Kita boleh benci atas kehidupan ini. Boleh kecewa. Boleh marah. Tapi ingatlah nasihat lama, tidak pernah ada pelaut yang merusak kapalnya sendiri. Akan dia rawat kapalnya, hingga dia bisa tiba di pelabuhan terakhir. Maka, jangan rusak kapal kehidupan milik kita, hingga dia tiba di pelabuhan terakhirnya. ~ Tere Liye,#NFDB
158:24. you would rather remain with Christ than with the truth: The same sentiments are expressed in Dostoyevsky’s letter of late January-February 1854 to Natalya Fonvizina (1805–69), wife of the Decembrist Ivan Fonvizin, who followed her husband into exile. She visited Dostoyevsky and other members of the Petrashevsky Circle in the transit prison in Tobolsk, an act of kindness he remembered ever afterwards. Dostoyevsky wrote: ‘That credo is very simple, here it is: to believe that there is nothing more beautiful, more profound, more attractive, more wise, more courageous and more perfect than Christ, and what’s more, I tell myself jealous with love, there cannot be. Moreover, if someone proved to me that Christ were outside the truth, and it really were that the truth lay outside Christ, I would prefer to remain with Christ rather than with the truth’ (Complete Letters, tr. D. Lowe and R. Meyer, vol. 1, p. 195). ~ Fyodor Dostoyevsky, #NFDB
159:trying to convince the largest insurer of art in the country to give them some of its “totaled” art. When a valuable painting is damaged in transit or a fire or flood, vandalized, etc., and an appraiser agrees with the owner of a work that the work cannot be satisfactorily restored, or that the cost of restoration would exceed the value of the claim, then the insurance company pays out the total value of the damaged work, which is then legally declared to have “zero value.” When Alena asked me what I thought happened to the totaled art, I told her I assumed that the damaged work was destroyed, but, as it turned out, the insurer had a giant warehouse on Long Island full of these indeterminate objects: works by artists, many of them famous, that, after suffering one kind of damage or another, were formally demoted from art to mere objecthood and banned from circulation, removed from the market, relegated to this strange limbo. ~ Anonymous, #NFDB
160:Such moments are too often lost, the private interludes between the tribal gatherings, the transit between destinations, when the city becomes an intimate landscape, a secret shared by two. This was once their neighborhood and she wants to reclaim it for a little while, to walk past the apartment where they spent so much of their lives, even if it makes her sad thinking of all that transpired there, and all that’s lost. It makes her melancholy to imagine that she might never be here again, that these blocks, their former haunts, and their old building will outlast them; that the city is supremely indifferent to their transit through its arteries, and to their ultimate destination. For now, she wants just to be in between. She knows that later it won’t be the party she will remember so much as this, the walk with her husband in the crisp autumn air, bathed in the yellow metropolitan light spilling from thousands of windows, this suspended moment of anticipation before arrival. ~ Jay McInerney, #NFDB
161:Horst passed him a bottle he had picked up in his rapid trip from there to here. Remarkably, it's contents had survived the transit. "Drink this," he said, unmoved by Cabal's anger. "You need to save your voice for your next session."
Cabal took the bottle testily and swigged from it. there was a moments pause, just long enough for Cabal's expression to change from testy to horrified revulsion. He spat the liquid violently onto the grass like a man who has got absent-minded with the concentrated nitric acid and a mouth pipette. He glared at Horst as he took off his spectacles and wiped his suddenly weeping eyes "Disinfectant? You give me disinfectant to drink?"
Horst's surprise was replaced with mild amusement. "It's root beer, Johannes. Have you never had root beer?"
Cabal looked suspiciously at him, then at the bottle "People drink this?"
"Yes."
"For non-medical reasons?"
"That's right."
Cabal shook his head in open disbelief. "They must be insane. ~ Jonathan L Howard,#NFDB
162:Quid est enim tempus? Quis hoc facile breuiterque explicauerit? Quis hoc ad uerbum de illo proferendum uel cogitatione comprehenderit? Quid autem familiarius et notius in loquendo commemoramus quam tempus? Et intellegimus utique cum id loquimur, intellegimus etiam cum alio loquente id audimus. Quid est ergo tempus? Si nemo ex me quærat, scio; si quærenti explicare uelim, nescio. Fidenter tamen dico scire me quod, si nihil præteriret, non esset præteritum tempus, et si nihil adueniret, non esset futurum tempus, et si nihil esset, non esset præsens tempus. Duo ergo illa tempora, præteritum et futurum, quomodo sunt, quando et præteritum iam non est et futurum nondum est? Præsens autem si semper esset præsens nec in præteritum transiret, non iam esset tempus, sed æternitas. Si ergo præsens, ut tempus sit, ideo fit, quia in præteritum transit, quomodo et hoc esse dicimus, cui causa, ut sit, illa est, quia non erit, ut scilicet non uere dicamus tempus esse, nisi quia tendit non esse? ~ Saint Augustine of Hippo, #NFDB
163:Magellan’s sudden identification of millions of land forms fomented a crisis in nomenclature. The International Astronomical Union responded with an all-female naming scheme that evoked a goddess or giantess from every heritage and era, along with heroines real or invented. Thus the Venusian highlands, the counterparts to Earth’s continents, took the names of love goddesses — Aphrodite Terra, Ishtar Terra, Lada Terra, with hundreds of their hills and dales christened for fertility goddesses and sea goddesses. Large craters commemorate notable women (including American astronomer Maria Mitchell, who photographed the 1882 transit of Venus from the Vassar College Observatory), while small craters bear common first names for girls. Venus’s scarps hail seven goddesses of the hearth, small hills the goddesses of the sea, ridges the goddesses of the sky, and so on across low plains named from myth and legend for the likes of Helen and Guinevere, down canyons called after Moon goddesses and huntresses. ~ Dava Sobel, #NFDB
164:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga, #NFDB
165:Creatures shall be seen on the earth who will always be fighting one another, with the greatest losses and frequent deaths on either side. There will be no bounds to their malice; by their strong limbs the vast forests of the world shall be laid low; and when they are filled with food they shall gratify their desires by dealing out death, affliction, labour, terror, and banishment to every living thing; and then from their boundless pride they will desire to rise towards heaven, but the excessive weight of their limbs will hold them down. Nothing shall remain on the earth or under the earth or in the waters that shall not be pursued, disturbed, or spoiled, and that which is in one country removed into another. And their bodies shall be made the tomb and the means of transit of all the living bodies they have slain.
O earth, why do you not open and hurl them into the deep fissures of thy vast abysses and caverns, and no longer display in the sight of heaven so cruel and horrible a monster? ~ Leonardo da Vinci,#NFDB
166:Animals will be seen on the earth who will always be fighting against each other with the greatest loss and frequent deaths on each side. And there will be no end to their malignity; by their strong limbs we shall see a great portion of the trees of the vast forests laid low throughout the universe; and, when they are filled with food the satisfaction of their desires will be to deal death and grief and labour and wars and fury to every living thing; and from their immoderate pride they will desire to rise towards heaven, but the too great weight of their limbs will keep them down. Nothing will remain on earth, or under the earth or in the waters which will not be persecuted, disturbed and spoiled, and those of one country removed into another. And their bodies will become the sepulture and means of transit of all they have killed.
O Earth! why dost thou not open and engulf them in the fissures of thy vast abyss and caverns, and no longer display in the sight of heaven such a cruel and horrible monster? ~ Leonardo da Vinci,#NFDB
167:Everyone in the Village, every grown-up—or rather, every middle-aged person—seemed to do crosswords: my parents, their friends, Joan, Gordon Macleod. Everyone apart from Susan. They did either The Times or The Telegraph; though Joan had those books of hers to fall back on while waiting for the next newspaper. I regarded this traditional British activity with some snootiness. I was keen in those days to find hidden motives—preferably involving hypocrisy—behind the obvious ones. Clearly, this supposedly harmless pastime was about more than solving cryptic clues and filling in the answers. My analysis identified the following elements: 1) the desire to reduce the chaos of the universe to a small, comprehensible grid of black-and-white squares; 2) the underlying belief that everything in life could, in the end, be solved; 3) the confirmation that existence was essentially a ludic activity; and 4) the hope that this activity would keep at bay the existential pain of our brief sublunary transit from birth to death. That seemed to cover it! ~ Julian Barnes, #NFDB
168:Once, headed uptown on the 9 train, I noticed a sign posted by the Metropolitan Transit Authority advising subway riders who might become ill in the train. The sign asked that the suddenly infirm inform another passenger or get out at the next stop and approach the stationmaster. Do not, repeat, do not pull the emergency brake, the sign said, as this will only delay aid. Which was all very logical, but for the following proclamation at the bottom of the sign, something along the lines of, “If you are sick, you will not be left alone.” This strikes me as not only kind, not only comforting, but the very epitome of civilization, good government, i.e., the the crux of the societal impulse. Banding together, pooling our taxes, not just making trains, not just making trains that move underground, not just making trains that move underground with surprising efficiency at a fair price—but posting on said trains a notification of such surprising compassion and thoughtfulness. I found myself scanning the faces of my fellow passengers, hoping for fainting, obvious fevers, at the very least a sneeze so that I might offer a tissue. ~ Sarah Vowell, #NFDB
169:Far Rockaway
"the cure of souls." Henry James
The radiant soda of the seashore fashions
Fun, foam and freedom. The sea laves
The Shaven sand. And the light sways forward
On self-destroying waves.
The rigor of the weekday is cast aside with shoes,
With business suits and traffic's motion;
The lolling man lies with the passionate sun,
Or is drunken in the ocean.
A socialist health take should of the adult,
He is stripped of his class in the bathing-suit,
He returns to the children digging at summer,
A melon-like fruit.
O glittering and rocking and bursting and blue
-Eternities of sea and sky shadow no pleasure:
Time unheard moves and the heart of man is eaten
Consummately at leisure.
The novelist tangential on the boardwalk overhead
Seeks his cure of souls in his own anxious gaze.
"Here," he says, "With whom?" he asks, "This?" he questions,
"What tedium, what blaze?"
"What satisfaction, fruit? What transit, heaven?
Criminal? justified? arrived at what June?"
That nervous conscience amid the concessions
Is haunting, haunted moon.
~ Delmore Schwartz,#NFDB
170:The one-year pilot program could be broadened if successful. City officials expect to pick winners by early summer, and public hearings will be held. The bids are expected to bring in new revenue for the city. But City Hall officials say the primary goal is to encourage more people to ditch their cars, eventually opening up more spaces. In weighing the bids, the Walsh administration will consider geographic factors, in part to put some of the designated spaces in places without good rapid transit options. “For certain neighborhoods and certain areas of the city . . . car-sharing could be a more affordable option than owning a car and finding a place to park it,’’ City Councilor Michelle Wu said. “The question is, where are these spots coming from and what does the parking situation look like for residents in those neighborhoods already?’’ Boston-based Zipcar, a subsidiary of Avis Budget Group, and Enterprise Holdings are likely to bid for the designated spaces as a way to expand their substantial local operations. Zipcar, for example, already has approximately 1,200 vehicles in and around the city. Nearly all of those cars are now parked on private property. ~ Anonymous, #NFDB
171:Leapfrog
(“Anyone who has sufficient language nurses ambitions of writing a scripture” –
Sadhguru)
Not scripture, no,
but grant me the gasp
of bridged synapse,
the lightning alignment
of marrow, mind and blood
that allows words
to spring
from the cusp of breathsong,
from a place radiant
with birdflight and rivergreen.
Not the certainty
of stone, but grant me
the quiet logic
of rain,
of love,
of the simple calendars of my childhood
of saints aureoled by overripe lemons.
Grant me the fierce tenderness
of watching
word slither into word,
into the miraculous algae
of language,
untamed by doubt
or gravity,
words careening,
diving,
swarming, unforming, wilder
than snowstorms in Antarctica, wetter
than days in Cherrapunjee,
alighting on paper, only
14
for a moment,
tenuous, breathing,
amphibious,
before
leaping
to some place the voice
is still learning
to reach.
Not scripture,
but a tadpole among the stars,
unafraid to plunge
deeper
if it must –
only if it must –
into transit.
~ Arundhathi Subramaniam,#NFDB
172:on the continent
I'm soft. I
dream too.
I let myself dream. I dream of
being famous. I dream of
walking the streets of London and
Paris. I dream of
sitting in cafes
drinking fine wines and
taking a taxi back to a good
hotel.
I dream of
meeting beautiful ladies in the hall
and
turning them away because
I have a sonnet in mind
that I want to write
before sunrise. at sunrise
I will be asleep and there will be a
strange cat curled up on the
windowsill.
I think we all feel like this
now and then.
I'd even like to visit
Andernach, Germany, the place where
I began, then I'd like to
fly on to Moscow to check out
their mass transit system so
I'd have something faintly lewd to
whisper into the ear of the mayor of
Los Angeles upon to my return to this
fucking place.
it could happen.
I'm ready.
I've watched snails crawl over
ten foot walls
and vanish.
you mustn't confuse this with
ambition.
I would be able to laugh at my
good turn of the cards -
and I won't forget you.
I'll send postcards and
snapshots, and the
finished sonnet. ~ Charles Bukowski,#NFDB
173:HAVE YOU SEEN ME?
The last count Jim had heard was 190 missing kids. The number would have seemed like fantasy if not for the evidence he saw everywhere: a higher fence around the school, larger numbers of parents patrolling the playgrounds, the police crackdown on kids being on the streets after dark. It was unusual that Jim and Jack would be allowed to be out on their bikes this close to sundown, but it was Jack's birthday and their parents couldn't say no....
Jim squinted into the sun. He could make out Jack pedaling so fast that birds threw themselves out of the way not land until they had gone south for the winter. Jack whooped and dry leaves danced in the Sportcrest's wake. In just a few seconds, Jack would pass under the Holland Transit Bridge, a monolith of concrete and steel....
He had to catch up to his brother. When they got home, he wanted it to be as equals... The training wheels protested - SQUEAK, SQUEAK, SQUEAK! - but he kept on cycling his legs, willing them to be longer and stronger.
When he looked up again, Jack was gone.
Jim could see the Sportcrest lying beneath the bridge, silhouetted by the falling sun, it's handlebars bent and the front wheel still spinning. ~ Guillermo del Toro,#NFDB
174:One mild and ordinary work-morning in Chicago, Lew happened to find himself on a public conveyance, head and eyes inclined nowhere in particular, when he entered, all too briefly, a condition he had no memory of having sought, which he later came to think of as grace. Despite the sorry history of rapid transit in this city, the corporate neglect and high likelihood of collision, injury, and death, the weekday-morning overture blared along as usual. Men went on grooming mustaches with gray-gloved fingers. A rolled umbrella dented a bowler hat, words were exchanged. Girl amanuenses in little Leghorn straw hats and striped shirtwaists with huge shoulders that took up more room in the car than angels’ wings dreamed with contrary feelings of what awaited them on upper floors of brand-new steel-frame “skyscrapers.” The horses stepped along in their own time and space. Passengers snorted, scratched, and read the newspaper, sometimes all at once, while others imagined that they could get back to some kind of vertical sleep. Lew found himself surrounded by a luminosity new to him, not even observed in dreams, nor easily attributable to the smoke-inflected sun beginning to light Chicago. He understood that things were exactly what they were. It seemed more than he could ~ Thomas Pynchon, #NFDB
175:One mild and ordinary work-morning in Chicago, Lew happened to find himself on a public conveyance, head and eyes inclined nowhere in particular, when he entered, all too briefly, a condition he had no memory of having sought, which he later came to think of as grace. Despite the sorry history of rapid transit in this city, the corporate neglect and high likelihood of collision, injury, and death, the weekday-morning overture blared along as usual. Men went on grooming mustaches with gray-gloved fingers. A rolled umbrella dented a bowler hat, words were exchanged. Girl amanuenses in little Leghorn straw hats and striped shirtwaists with huge shoulders that took up more room in the car than angels’ wings dreamed with contrary feelings of what awaited them on upper floors of brand-new steel-frame “skyscrapers.” The horses stepped along in their own time and space. Passengers snorted, scratched, and read the newspaper, sometimes all at once, while others imagined that they could get back to some kind of vertical sleep. Lew found himself surrounded by a luminosity new to him, not even observed in dreams, nor easily attributable to the smoke-inflected sun beginning to light Chicago. He understood that things were exactly what they were. It seemed more than he could bear. He ~ Thomas Pynchon, #NFDB
176:HMMs are at the heart of speech-recognition systems like Siri. In speech recognition, the hidden states are written words, the observations are the sounds spoken to Siri, and the goal is to infer the words from the sounds. The model has two components: the probability of the next word given the current one, as in a Markov chain, and the probability of hearing various sounds given the word being pronounced. (How exactly to do the inference is a fascinating problem that we’ll turn to after the next section.) Siri aside, you use an HMM every time you talk on your cell phone. That’s because your words get sent over the air as a stream of bits, and the bits get corrupted in transit. The HMM then figures out the intended bits (hidden state) from the ones received (observations), which it should be able to do as long as not too many bits got mangled. HMMs are also a favorite tool of computational biologists. A protein is a sequence of amino acids, and DNA is a sequence of bases. If we want to predict, for example, how a protein will fold into a 3-D shape, we can treat the amino acids as the observations and the type of fold at each point as the hidden state. Similarly, we can use an HMM to identify the sites in DNA where gene transcription is initiated and many other properties. ~ Pedro Domingos, #NFDB
177:In my city we spent $1.6 billion on a new ticketing system for the trains. We replaced paper tickets with smartcards and now they can tell where people get on and off. So, question: how is that worth $1.6 billion?
People say it’s the government being incompetent, and ok. But this is happening all over. All the transit networks are getting smartcards, the grocery stores are taking your name, the airports are getting face recognition cameras. Those cameras, they don’t work when people try to avoid them. Like, they can be fooled by glasses. We KNOW they’re ineffective as anti-terrorism devices, but we still keep installing them.
All of this stuff—the smartcards, the ID systems, the “anti-congestion” car-tracking tech—all of it is terrible at what it’s officially supposed to do. It’s only good for tracking the rest of us, the 99.9% who just use the smartcard or whatever and let ourselves be tracked because it’s easier.
I’m not a privacy nut, and I don’t care that much if these organizations want to know where I go and what I buy. But what bothers me is how HARD they’re all working for that data, how much money they’re spending, and how they never admit that’s what they want. It means that information must be really valuable for some reason, and I just wonder to who and why. ~ Max Barry,#NFDB
178:He had lived in an apartment with books touching the ceilings, and rugs thick enough to hide dice; then in a room and a half with dirt floors; on forest floors, under unconcerned stars; under the floorboards of a Christian who, half a world and three-quarters of a century away, would have a tree planted to commemorate his righteousness; in a hole for so many days his knees would never wholly unbend; among Gypsies and partisans and half-decent Poles; in transit, refugee, and displaced persons camps; on a boat with a bottle with a boat that an insomniac agnostic had miraculously constructed inside it; on the other side of an ocean he would never wholly cross; above half a dozen grocery stores he killed himself fixing up and selling for small profits; beside a woman who rechecked the locks until she broke them, and died of old age at forty-two without a syllable of praise in her throat but the cells of her murdered mother still dividing in her brain; and finally, for the last quarter century, in a snow-globe-quiet Silver Spring split-level: ten pounds of Roman Vishniac bleaching on the coffee table; Enemies, A Love Story demagnetizing in the world’s last functional VCR; egg salad becoming bird flu in a refrigerator mummified with photographs of gorgeous, genius, tumorless great-grandchildren. ~ Jonathan Safran Foer, #NFDB
179:Unluckier still was Guillaume Le Gentil, whose experiences are wonderfully summarized by Timothy Ferris in Coming of Age in the Milky Way. Le Gentil set off from France a year ahead of time to observe the transit from India, but various setbacks left him still at sea on the day of the transit—just about the worst place to be since steady measurements were impossible on a pitching ship. Undaunted, Le Gentil continued on to India to await the next transit in 1769. With eight years to prepare, he erected a first-rate viewing station, tested and retested his instruments, and had everything in a state of perfect readiness. On the morning of the second transit, June 4, 1769, he awoke to a fine day, but, just as Venus began its pass, a cloud slid in front of the Sun and remained there for almost exactly the duration of the transit: three hours, fourteen minutes, and seven seconds. Stoically, Le Gentil packed up his instruments and set off for the nearest port, but en route he contracted dysentery and was laid up for nearly a year. Still weakened, he finally made it onto a ship. It was nearly wrecked in a hurricane off the African coast. When at last he reached home, eleven and a half years after setting off, and having achieved nothing, he discovered that his relatives had had him declared dead in his absence and had enthusiastically plundered his estate. ~ Bill Bryson, #NFDB
180:Unluckier still was Guillaume Le Gentil, whose experiences are wonderfully summarized by Timothy Ferris in Coming of Age in the Milky Way. Le Gentil set off from France a year ahead of time to observe the transit from India, but various setbacks left him still at sea on the day of the transit—just about the worst place to be since steady measurements were impossible on a pitching ship. Undaunted, Le Gentil continued on to India to await the next transit in 1769. With eight years to prepare, he erected a first-rate viewing station, tested and retested his instruments, and had everything in a state of perfect readiness. On the morning of the second transit, June 4, 1769, he awoke to a fine day, but, just as Venus began its pass, a cloud slid in front of the Sun and remained there for almost exactly the duration of the transit: three hours, fourteen minutes, and seven seconds. Stoically, Le Gentil packed up his instruments and set off for the nearest port, but en route he contracted dysentery and was laid up for nearly a year. Still weakened, he finally made it onto a ship. It was nearly wrecked in a hurricane off the African coast. When at last he reached home, eleven and a half years after setting off, and having achieved nothing, he discovered that his relatives had had him declared dead in his absence and had enthusiastically plundered his estate. In ~ Bill Bryson, #NFDB
181:Unluckier still was Guillaume Le Gentil, whose experiences are wonderfully summarized by Timothy Ferris in Coming of Age in the Milky Way . Le Gentil set off from France a year ahead of time to observe the transit (of Venus) from India, but various setbacks left him still at sea on the day of the transit—just about the worst place to be since steady measurements were impossible on a pitching ship.
Undaunted, Le Gentil continued on to India to await the next transit in 1769. With eight years to prepare, he erected a first-rate viewing station, tested and retested his instruments, and had everything in a state of perfect readiness. On the morning of the second transit, June 4, 1769, he awoke to a fine day, but, just as Venus began its pass, a cloud slid in front of the Sun and remained there for almost exactly the duration of the transit: three hours, fourteen minutes, and seven seconds.
Stoically, Le Gentil packed up his instruments and set off for the nearest port, but en route he contracted dysentery and was laid up for nearly a year. Still weakened, he finally made it onto a ship. It was nearly wrecked in a hurricane off the African coast. When at last he reached home, eleven and a half years after setting off, and having achieved nothing, he discovered that his relatives had had him declared dead in his absence and had enthusiastically plundered his estate ~ Bill Bryson,#NFDB
182:It is said in those districts that not all the trains which run on the city’s tracks are listed in Metropolitan Transit’s compendious schedule. The residents will tell you that after midnight, on some nights, there will be other trains, trains whose cry is different, the bellow of some great beast fighting for its life. And if you watch those trains go past, behind those bright flickering windows you will see passengers unlike any passengers you have seen when riding the trains yourself: men with wings, women with horns, beast-headed children, fauns and dryads and green-skinned people more beautiful than words can describe. In 1893, a schoolteacher swore that she saw a unicorn; in 1934, a murderer turned himself into the police, weeping, saying that he saw his victims staring at him from a train as it howled past the station platform on which he stood.
These are the seraphic trains. The stories say they run to Heaven, Hell, and Faërie. They are omens, but no one can agree on what they portend. And although you will never meet anyone who has seen or experienced it, there are persistent rumors, unkillable rumors, that sometimes, maybe once a century, maybe twice, a seraphic train will stop in its baying progress and open its doors for a mortal.
Those who know the story of Thomas the Rhymer—and even some who don’t—insist that all these people, blest or damned as they may be, must be poets. ~ Sarah Monette,#NFDB
183:Mason bleakly exhales. “No Hell, then?” “Not inside the Earth, anyway.” “Nor any . . . Single Administrator of Evil.” “They did introduce me to some Functionary,— no telling,— We chatted, others came in. They ask’d if I’d take off as much of my Clothing as I’d feel comfortable with,— I stepp’d out of my Shoes, left my Hat on . . . ? They walk’d ’round me in Circles, now and then poking at me . . . ? Nothing too intrusive.” “Nothing you remember, anyway,” Mason can’t help putting in. “They peer’d into my Eyes and Ears, they look’d in my Mouth, they put me upon a Balance and weigh’d me. They conferr’d. ‘Are you quite sure, now,’ the Personage ask’d me at last, ‘that you wish to bet ev’ry-thing upon the Body?— this Body?— moreover, to rely helplessly upon the Daily Harvest your Sensorium brings in,— keeping in mind that both will decline, the one in Health as the other in Variety, growing less and less trustworthy till at last they are no more?’ Eeh. Well, what would thoo’ve said?” “So, did you— ” “We left it in abeyance. Arriv’d back at the Observatory, it seem’d but minutes, this time, in Transit, I sought my Bible, which I let fall open, and read, in Job, 26:5 through 7, ‘Dead things are formed from under the waters, and the inhabitants thereof. “ ‘Hell is naked before him, and destruction hath no covering. “ ‘He stretcheth out the north over the empty place, and hangeth the earth upon nothing. ~ Thomas Pynchon, #NFDB
184:Internal Migration: On Being On Tour
As an American traveler I have
to remember not to get actionably mad
about the way things are around here.
Tomorrow I’ll be a thousand miles away
from the way it is around here. I will
keep my temper, I will not kill the dog
next door, nor will I kill the next-door wife,
both of whom are crazy and aggressive
and think they live at the center of culture
like everyone else in this college town.
This is because I’m leaving, I’m taking off
by car, by light plane, by jet, by taxicab,
for some place else a thousand miles away,
so I caution myself: control your rage,
even if it causes a slight heart attack.
Stay out of jail tonight before you leave,
and don’t get obstreperous in transit tomorrow
so as to stay out of jail on arrival tomorrow night.
Think: the new handcuffs are sharp inside
and meant to cut the wrists. You’re not too old
to be raped in their filthy overcrowded jails
and you’ll lose your glasses and false teeth.
How would you eat, study and be
a traveling lecturer if you got out alive and sane?
So remember to leave this place peacefully,
it’s only Asshole State University at Nowheresville,
and remember to get to the next place peacefully,
it’s only Nowhere State University at Assholesville
and you must travel from place to place for food and shelter.
~ Alan Dugan,#NFDB
185:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell, #NFDB
186:Own nothing! Possess nothing! Buddha and Christ taught us this, and the Stoics and the Cynics. Greedy though we are, why can't we seem to grasp that simple teaching? Can't we understand that with property we destroy our soul? So let the herring keep warm in your pocket until you get to the transit prison rather than beg for something to drink here. And did they give us a two-day supply of bread and sugar? In that case, eat it in one sitting. Then no one will steal it from you, and you won't have to worry about it. And you'll be free as a bird in heaven! Own only what you can always carry with you: know languages, know countries, know people. Let your memory be your travel bag. Use your memory! Use your memory! It is those bitter seeds alone which might sprout and grow someday. Look around you-there are people around you. Maybe you will remember one of them all your life and later eat your heartout because you didn't make use of the opportunity to ask him questions. And the less you talk, the more you'll hear. Thin strands of human lives stretch from island to island of the Archipelago. They intertwine, touch one another for one night only in just such a clickety-clacking half-dark car as this and then separate once and for all. Put your ear to their quiet humming and the steady clickety-clack beneath the car. After all, it is the spinning wheel of life that is clicking and clacking away there. What strange stories you can hear! What things you will laugh at! ~ Aleksandr Solzhenitsyn, #NFDB
187:There was I, then, mounted aloft; I, who had said I could not bear the shame of standing on my natural feet in the middle of the room, was now exposed to general view on a pedestal of infamy. What my sensations were no language can describe; but just as they all rose, stifling my breath and constricting my throat, a girl came up and passed me: in passing, she lifted her eyes. What a strange light inspired them! What an extraordinary sensation that ray sent through me! How the new feeling bore me up! It was as if a martyr, a hero, had passed a slave or victim, and imparted strength in the transit. I mastered the rising hysteria, lifted up my head, and took a firm stand on the stool. Helen Burns asked some slight question about her work of Miss Smith, was chidden for the triviality of the inquiry, returned to her place, and smiled at me as she again went by. What a smile! I remember it now, and I know that it was the effluence of fine intellect, of true courage; it lit up her marked lineaments, her thin face, her sunken grey eye, like a reflection from the aspect of an angel. Yet at that moment Helen Burns wore on her arm “the untidy badge;” scarcely an hour ago I had heard her condemned by Miss Scatcherd to a dinner of bread and water on the morrow because she had blotted an exercise in copying it out. Such is the imperfect nature of man! such spots are there on the disc of the clearest planet; and eyes like Miss Scatcherd’s can only see those minute defects, and are blind to the full brightness of the orb. ~ Charlotte Bront, #NFDB
188:Red meat and processed meats contain more saturated fat and trans fat than other animal products, and are the poorest food choices. However, the fat issue does not tell the whole story. Scientific studies have documented that red meat has a much more pronounced association with colon cancer and pancreatic cancer compared with other animal products.51 The consumption of red meat and processed meats on a regular basis more than doubles the risk of some cancers. Even ingesting a small amount of red meat, such as two to three ounces a day, has been shown to significantly increase the risk of cancer.52 Toxic nitrogenous compounds (called N-nitroso compounds) occur in larger concentrations in red meat and processed meats. Red meat also has high haem (also spelled heme) content. Haem is an iron-carrying protein, and it has been shown to have destructive effects on the cells lining our digestive tract.53 Processed meat, luncheon meat, barbecued meat, and red meat must not be a regular part of your diet if you are looking to maintain excellent health into your later years of life. Eating too many animal products and not enough vegetables increases one’s risk of cancer. To achieve optimal health, humans require a high exposure to a full symphony of phytochemicals found in unprocessed plant matter. Eating more animal products results in a smaller percentage of calories consumed from high phytochemical vegetation such as seeds, berries, vegetables and beans. Also, since animal products contain no fiber, they remain in the digestive tract longer, slowing digestive transit time and allowing heightened exposure to toxic compounds. ~ Joel Fuhrman, #NFDB
189:An extensive biomedical literature has established that individuals are more likely to activate a stress response and are more at risk for a stress-sensitive disease if they (a) feel as if they have minimal control over stressors, (b) feel as if they have no predictive information about the duration and intensity of the stressor, (c) have few outlets for the frustration caused by the stressor, (d) interpret the stressor as evidence of circumstances worsening, and (e) lack social support-for the duress caused by the stressors. Psychosocial stressors are not evenly distributed across society. Just as the poor have a disproportionate share of physical stressors (hunger, manual labor, chronic sleep deprivation with a second job, the bad mattress that can't be replaced), they have a disproportionate share of psychosocial ones. Numbing assembly-line work and an occupational lifetime spent taking orders erode workers' sense of control. Unreliable cars that may not start in the morning and paychecks that may not last the month inflict unpredictability. Poverty rarely allows stress-relieving options such as health club memberships, costly but relaxing hobbies, or sabbaticals for rethinking one's priorities. And despite the heartwarming stereotype of the "poor but loving community," the working poor typically have less social support than the middle and upper classes, thanks to the extra jobs, the long commutes on public transit, and other burdens. Marmot has shown that regardless of SES, the less autonomy one has at work, the worse one's cardiovascular health. Furthermore, low control in the workplace accounts for about half the SES gradient in cardiovascular disease in his Whitehall population. ~ Anonymous, #NFDB
190:China and oil, remember? Okay, here goes. This caught me by surprise—China is the second largest importer of oil in the world, after only you-know-who. Its economy grows at nearly 10 percent and its appetite for oil is all but insatiable, growing at 8 percent a year. You see, they decided to go with cars instead of sticking with mass transit.” “Big mistake,” Jeff said. “Cars are a dead end.” “Maybe, but you need an enormous infrastructure to support a thriving car industry and it is a quick way to provide jobs while giving the industrial base a huge boost. Plus, factories that produce cars can easily be converted to military needs.” She gave him a cockeyed smile. “Remember that crack about cars when you go shopping for one next month. I’ve seen you trolling the Web sites. Anyway, within twenty years they’ll have more cars than the U.S. and that same year they’ll be importing just as much oil as we do. So here’s the deal. They don’t have it. Want to guess where they get it from?” “The Middle East?” “No surprise, huh? And who is their biggest supplier?” “Iran. Right?” “You guessed, but yes, that’s right. They signed a deal saying if Iran would give them lots of oil, China would block any American effort to get the United Nations Security Council to do anything significant about its nuclear program. They’ve been doing a lot of deals with each other ever since.” He slipped his computer into his bag. “That explains a lot.” “Oh yeah, these two countries are very cozy indeed. Anyway, China gets most of its oil from Iran. And they don’t just need oil—they need cheap oil because they sell the least expensive gasoline in the world. I think that’s to keep everybody happy driving all those new cars. ~ Mark Russinovich, #NFDB
191:Look," Steven said, pointing at the sky.
The stars were out in droves. One, far in the distance, was particularly bright. It flickered, then seemed to go out altogether before returning even brighter than before.
"That's them, isn't it?" she said. "The Fall?"
"Yes," Francesca said. "That's it. It looks just like the old texts say it would."
"It was just"-Luce furrowed her brow, squinting-"I can only see it when I-"
"Concentrate," Cam ordered.
"What's happening to it?" Luce asked.
"It is coming into being in this world," Daniel said. "It wasn't the physical transit from Heaven to Earth that took nine days. It was the shift from a Heavenly realm to an Earthly one. When we landed here, our bodies were...different. We became different. That took time."
"Now time is taking us," Roland said, looking at the golden pocket watch that Dee must have given him before she died.
"Then it is time for us to go," Daniel said to Luce.
"Up there?"
"Yes, we must soar up to meet them. We will fly right up to the limits of the Fall, and then you-"
"I have to stop him?"
"Yes."
She closed her eyes thought back to the way Lucifer had looked at her in the Meadow. He looked like he wanted to crush every speck of tenderness there was. "I think I know how."
"I told you she would say that!" Arriane whooped.
Daniel pulled her close. "Are you sure?"
She kissed him, never surer. "I just got my wings back, Daniel. I'm not going to let Lucifer take them away."
So Luce and Daniel said goodbye to their friends, reached for each other's hands, and took off into the night. They flew upward forever, through the thinnest outer skin of the atmosphere, through a film of light at the edge of space. ~ Lauren Kate,#NFDB
192:Fuchsia took three paces forward in the first of the attics and then paused a moment to re-tie a string above her knee. Over her head vague rafters loomed and while she straightened her-self she noticed them and unconsciously loved them. This was the lumber room. Though very long and lofty it looked relatively smaller than it was, for the fantastic piles of every imaginable kind of thing, from the great organ to the lost and painted head of a broken toy lion that must one day have been the plaything of one of Fuchsia's ancestors, spread from every wall until only an avenue was left to the adjacent room. This high, narrow avenue wound down the centre of the first attic before suddenly turning at a sharp angle to the right. The fact that this room was filled with lumber did not mean that she ignored it and used it only as a place of transit. Oh no, for it was here that many long afternoons had been spent as she crawled deep into the recesses and found for herself many a strange cavern among the incongruous relics of the past. She knew of ways through the centre of what appeared to be hills of furniture, boxes, musical instruments and toys, kites, pictures, bamboo armour and helmets, flags and relics of every kind, as an Indian knows his green and secret trail. Within reach of her hand the hide and head of a skinned baboon hung dustily over a broken drum that rose above the dim ranges of this attic medley. Huge and impregnable they looked in the warm still half-light, but Fuchsia, had she wished to, could have disappeared awkwardly but very suddenly into these fantastic mountains, reached their centre and lain down upon an ancient couch with a picture book at her elbow and been entirely lost to view within a few moments. ~ Mervyn Peake, #NFDB
193:When we recognize that, just like the glass, our body is already broken, that indeed we are already dead, then life becomes precious, and we open to it just as it is, in the moment it is occurring. When we understand that all our loved ones are already dead — our children, our mates, our friends — how precious they become. How little fear can interpose; how little doubt can estrange us. When you live your life as though you're already dead, life takes on new meaning. Each moment becomes a whole lifetime, a universe unto itself.
When we realize we are already dead, our priorities change, our heart opens, and our mind begins to clear of the fog of old holdings and pretendings. We watch all life in transit, and what matters becomes instantly apparent: the transmission of love; the letting go of obstacles to understanding; the relinquishment of our grasping, of our hiding from ourselves. Seeing the mercilessness of our self-strangulation, we begin to come gently into the light we share with all beings. If we take each teaching, each loss, each gain, each fear, each joy as it arises and experience it fully, life becomes workable. We are no longer a "victim of life." And then every experience, even the loss of our dearest one, becomes another opportunity for awakening.
If our only spiritual practice were to live as though we were already dead, relating to all we meet, to all we do, as though it were our final moments in the world, what time would there be for old games or falsehoods or posturing? If we lived our life as though we were already dead, as though our children were already dead, how much time would there be for self-protection and the re-creation of ancient mirages? Only love would be appropriate, only the truth. ~ Stephen Levine,#NFDB
194:The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighboring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalization of which was nearly complete in practice. ~ John Maynard Keynes, #NFDB
195:The final misconception is that evolution is “just a theory.” I will boldly assume that readers who have gotten this far believe in evolution. Opponents inevitably bring up that irritating canard that evolution is unproven, because (following an unuseful convention in the field) it is a “theory” (like, say, germ theory). Evidence for the reality of evolution includes: Numerous examples where changing selective pressures have changed gene frequencies in populations within generations (e.g., bacteria evolving antibiotic resistance). Moreover, there are also examples (mostly insects, given their short generation times) of a species in the process of splitting into two. Voluminous fossil evidence of intermediate forms in numerous taxonomic lineages. Molecular evidence. We share ~ Robert M Sapolsky98 percent of our genes with the other apes, ~ Robert M Sapolsky96 percent with monkeys, ~ Robert M Sapolsky75 percent with dogs, ~ Robert M Sapolsky20 percent with fruit flies. This indicates that our last common ancestor with other apes lived more recently than our last common ancestor with monkeys, and so on. Geographic evidence. To use Richard Dawkins’s suggestion for dealing with a fundamentalist insisting that all species emerged in their current forms from Noah’s ark—how come all thirty-seven species of lemurs that made landfall on Mt. Ararat in the Armenian highlands hiked over to Madagascar, none dying and leaving fossils in transit? Unintelligent design—oddities explained only by evolution. Why do whales and dolphins have vestigial leg bones? Because they descend from a four-legged terrestrial mammal. Why should we have arrector pili muscles in our skin that produce thoroughly useless gooseflesh? Because of our recent speciation from other apes whose arrector pili muscles were attached to hair, and whose hair stands up during emotional arousal. ~ Robert M Sapolsky, #NFDB
196:The Ballad Of A Bachelor
Listen, ladies, while I sing
The ballad of John Henry King.
John Henry was a bachelor,
His age was thirty-three or four.
Two maids for his affection vied,
And each desired to be his bride,
And bravely did they strive to bring
Unto their feet John Henry King.
John Henry liked them both so well,
To save his life he could not tell
Which he most wished to be his bride,
Nor was he able to decide.
Fair Kate was jolly, bright, and gay,
And sunny as a summer day;
Marie was kind, sedate, and sweet,
With gentle ways and manners neat.
Each was so dear that John confessed
He could not tell which he liked best.
He studied them for quite a year,
And still found no solution near,
And might have studied two years more
Had he not, walking on the shore,
Conceived a very simple way
Of ending his prolonged delay-A way in which he might decide
Which of the maids should be his bride.
57
He said, "I'll toss into the air
A dollar, and I'll toss it fair;
If heads come up, I'll wed Marie;
If tails, fair Kate my bride shall be."
Then from his leather pocket-book
A dollar bright and new he took;
He kissed one side for fair Marie,
The other side for Kate kissed he.
Then in a manner free and fair
He tossed the dollar in the air.
"Ye fates," he cried, "pray let this be
A lucky throw indeed for me!"
The dollar rose, the dollar fell;
He watched its whirling transit well,
And off some twenty yards or more
The dollar fell upon the shore.
John Henry ran to where it struck
To see which maiden was in luck.
But, oh, the irony of fate!
Upon its edge the coin stood straight!
And there, embedded in the sand,
John Henry let the dollar stand!
And he will tempt his fate no more,
But live and die a bachelor.
Thus, ladies, you have heard me sing
The ballad of John Henry King.
Submitted by John Martin
58
~ Ellis Parker Butler,#NFDB
197:In under two weeks, and with no budget, thousands of college students protested the movie on their campuses nationwide, angry citizens vandalized our billboards in multiple neighborhoods, FoxNews.com ran a front-page story about the backlash, Page Six of the New York Post made their first of many mentions of Tucker, and the Chicago Transit Authority banned and stripped the movie’s advertisements from their buses. To cap it all off, two different editorials railing against the film ran in the Washington Post and Chicago Tribune the week it was released. The outrage about Tucker was great enough that a few years later, it was written into the popular television show Portlandia on IFC. I guess it is safe to admit now that the entire firestorm was, essentially, fake. I designed the advertisements, which I bought and placed around the country, and then promptly called and left anonymous complaints about them (and leaked copies of my complaints to blogs for support). I alerted college LGBT and women’s rights groups to screenings in their area and baited them to protest our offensive movie at the theater, knowing that the nightly news would cover it. I started a boycott group on Facebook. I orchestrated fake tweets and posted fake comments to articles online. I even won a contest for being the first one to send in a picture of a defaced ad in Chicago (thanks for the free T-shirt, Chicago RedEye. Oh, also, that photo was from New York). I manufactured preposterous stories about Tucker’s behavior on and off the movie set and reported them to gossip websites, which gleefully repeated them. I paid for anti-woman ads on feminist websites and anti-religion ads on Christian websites, knowing each would write about it. Sometimes I just Photoshopped ads onto screenshots of websites and got coverage for controversial ads that never actually ran. The loop became final when, for the first time in history, I put out a press release to answer my own manufactured criticism: TUCKER MAX RESPONDS TO CTA DECISION: “BLOW ME,” the headline read. ~ Ryan Holiday, #NFDB
198:Sic Transit Gloria Mundi
"Sic transit gloria mundi,"
"How doth the busy bee,"
"Dum vivimus vivamus,"
I stay mine enemy!
Oh "veni, vidi, vici!"
Oh caput cap-a-pie!
And oh "memento mori"
When I am far from thee!
Hurrah for Peter Parley!
Hurrah for Daniel Boone!
Three cheers, sir, for the gentleman
Who first observed the moon!
Peter, put up the sunshine;
Patti, arrange the stars;
Tell Luna, tea is waiting,
And call your brother Mars!
Put down the apple, Adam,
And come away with me,
So shalt thou have a pippin
From off my father's tree!
I climb the "Hill of Science,"
I "view the landscape o'er;"
Such transcendental prospect,
I ne'er beheld before!
Unto the Legislature
My country bids me go;
I'll take my india rubbers,
In case the wind should blow!
During my education,
It was announced to me
822
That gravitation, stumbling,
Fell from an apple tree!
The earth upon an axis
Was once supposed to turn,
By way of a gymnastic
In honor of the sun!
It was the brave Columbus,
A sailing o'er the tide,
Who notified the nations
Of where I would reside!
Mortality is fatal—
Gentility is fine,
Rascality, heroic,
Insolvency, sublime!
Our Fathers being weary,
Laid down on Bunker Hill;
And tho' full many a morning,
Yet they are sleeping still,—
The trumpet, sir, shall wake them,
In dreams I see them rise,
Each with a solemn musket
A marching to the skies!
A coward will remain, Sir,
Until the fight is done;
But an immortal hero
Will take his hat, and run!
Good bye, Sir, I am going;
My country calleth me;
Allow me, Sir, at parting,
To wipe my weeping e'e.
In token of our friendship
Accept this "Bonnie Doon,"
And when the hand that plucked it
Hath passed beyond the moon,
823
The memory of my ashes
Will consolation be;
Then, farewell, Tuscarora,
And farewell, Sir, to thee!
~ Emily Dickinson,#NFDB
199:Little Nicky heads to the Badlands to see the show for himself. The Western Roads are outside his remit as a U.S. Treasury agent, but he knows the men he wants are its denizens. Standing on the corner of the Great Western and Edinburgh Roads, a sideshow, a carnival of the doped, the beaten, and the crazed. He walks round to the Avenue Haig strip and encounters the playground of Shanghai’s crackpots, cranks, gondoos, and lunatics. He’s accosted constantly: casino touts, hustling pimps, dope dealers; monkeys on chains, dancing dogs, kids turning tumbles, Chinese ‘look see’ boys offering to watch your car. Their numbers rise as the Japs turn the screws on Shanghai ever tighter. Half-crazy American missionaries try to sell him Bibles printed on rice paper—saving souls in the Badlands is one tough beat. The Chinese hawkers do no better with their porno cards of naked dyed blondes, Disney characters in lewd poses, and bare-arsed Chinese girls, all underage. Barkers for the strip shows and porno flicks up the alleyways guarantee genuine French celluloid of the filthiest kind. Beggars abound, near the dealers and bootleggers in the shadows, selling fake heroin pills and bootleg samogon Russian vodka, distilled in alleyways, that just might leave you blind. Off the Avenue Haig, Nicky, making sure of his gun in its shoulder holster, ventures up the side streets and narrow laneways that buzz with the purveyors of cure-all tonics, hawkers of appetite suppressants, male pick-me-ups promising endless virility. Everything is for sale—back-street abortions and unwanted baby girls alongside corn and callus removers, street barbers, and earwax pickers. The stalls of the letter writers for the illiterate are next to the sellers of pills to cure opium addiction. He sees desperate refugees offered spurious Nansen passports, dubious visas for neutral Macao, well-forged letters of transit for Brazil. He could have his fortune told twenty times over (gypsy tarot cards or Chinese bone chuckers? Your choice). He could eat his fill—grilled meat and rice stalls—or he could start a whole new life: end-of-the-worlders and Korean propagandists offer cheap land in Mongolia and Manchukuo. ~ Paul French, #NFDB
200:Père prend les deux planches sous les bras, il avance, il pose une des planches contre la barrière, il grimpe. Nous nous couchons à plat ventre derrière le grand arbre, nous bouchons nos oreilles avec nos mains, nous ouvrons la bouche. Il y a une explosion. Nous courons jusqu'aux barbelés avec les deux autres planches et le sac de toile. Notre Père est couché près de la seconde barrière. Oui, il y a un moyen de traverser la frontière: c'est de faire passer quelqu'un devant soi. Prenant le sac de toile, marchant dans les traces de pas, puis sur le corps inerte de notre Père, l'un de nous s'en va dans l'autre pays.
***
Nous sommes nus. Nous nous frappons l'un l'autre avec une ceinture. Nous disons à chaque coup:
– Ça ne fait pas mal.
Nous frappons plus fort, de plus en plus fort. Nous passons nos mains au-dessus d'une flamme. Nous entaillons notre cuisse, notre bras, notre poitrine avec un couteau et nous versons de l'alcool sur nos blessures. Nous disons chaque fois:
– Ça ne fait pas mal.
Au bout d'un certain temps, nous ne sentons effectivement plus rien. C'est quelqu'un d'autre qui a mal, c'est quelqu'un d'autre qui se brûle, qui se coupe, qui souffre. Nous ne pleurons plus.
***
Nous entrons dans le camp. Il est vide. Il n'y a personne nulle part. Certains bâtiments continuent à se consumer. La puanteur est insupportable. Nous nous bouchons le nez et nous avançons tout de même. Une barrière de fils de fer barbelés nous arrête. Nous montons sur un mirador. Nous voyons une grande place sur laquelle se dressent quatre grands bûchers noirs. Nous repérons une ouverture, une brèche dans la barrière. Nous descendons du mirador, nous trouvons l'entrée. C'èst une grande porte en fer, ouverte. Au-dessus, il est écrit en langue étrangère: «Camp de transit.» Nous entrons.
Les bûchers noirs que nous avons vus d'en haut, ce sont des cadavres calcinés. Certains ont très bien brûlé, il ne reste que des os. D'autres sont à peine noircis. Il y en a beaucoup. Des grands et des petits. Des adultes et des enfants. Nous pensons qu'on les a tués d'abord, puis entassés et àrrosés d'essence pour y mettre le feu. Nous vomissons. Nous sortons du camp en courant. Nous rentrons. ~ gota Krist f,#NFDB
201:Six express tracks and twelve locals pass through Palimpsest. The six Greater Lines are: Stylus, Sgraffito, Decretal, Foolscap, Bookhand, and Missal. Collectively, in the prayers of those gathered prostrate in the brass turnstiles of its hidden, voluptuous shrines, these are referred to as the Marginalia Line. They do not run on time: rather, the commuters of Palimpsest have learned their habits, the times of day and night when they prefer to eat and drink, their mating seasons, their gathering places. In days of old, great safaris were held to catch the great trains in their inexorable passage from place to place, and women grappled with them with hooks and tridents in order to arrive punctually at a desk in the depth, of the city.
As if to impress a distracted parent on their birthday, the folk of Palimpsest built great edifices where the trains liked to congregate to drink oil from the earth and exchange gossip. They laid black track along the carriages’ migratory patterns. Trains are creatures of routine, though they are also peevish and curmudgeonly. Thus the transit system of Palimpsest was raised up around the huffing behemoths that traversed its heart, and the trains have not yet expressed displeasure.
To ride them is still an exercise in hunterly passion and exactitude, for they are unpredictable, and must be observed for many weeks before patterns can be discerned. The sport of commuting is attempted by only the bravest and the wildest of Palimpsest. Many have achieved such a level of aptitude that they are able to catch a train more mornings than they do not.
The wise arrive early with a neat coil of hooked rope at their waist, so that if a train is in a very great hurry, they may catch it still, and ride behind on the pauper’s terrace with the rest of those who were not favored, or fast enough, or precise in their calculations. Woe betide them in the infrequent mating seasons! No train may be asked to make its regular stops when she is in heat! A man was once caught on board when an express caught the scent of a local. The poor banker was released to a platform only eight months later, when the two white leviathans had relinquished each other with regret and tears. ~ Catherynne M Valente,#NFDB
202:What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages.
The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference.
But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice. ~ John Maynard Keynes,#NFDB
203:The root destruction of religion in the country, which throughout the twenties and thirties was one of the most important goals of the GPU-NKVD, could be realized only by mass arrests of Orthodox believers. Monks and nuns, whose black habits had been a distinctive feature of Old Russian life, were intensively rounded up on every hand, placed under arrest, and sent into exile. They arrested and sentenced active laymen. The circles kept getting bigger, as they raked in ordinary believers as well, old people and particularly women, who were the most stubborn believers of all and who, for many long years to come, would be called 'nuns' in transit prisons and in camps.
True, they were supposedly being arrested and tried not for their actual faith but for openly declaring their convictions and for bringing up their children in the same spirit. As Tanya Khodkevich wrote:
You can pray freely
But just so God alone can hear.
(She received a ten-year sentence for these verses.) A person convinced that he possessed spiritual truth was required to conceal it from his own children! In the twenties the religious education of children was classified as a political crime under Article 58-10 of the Code--in other words, counterrevolutionary propaganda! True, one was permitted to renounce one's religion at one's trial: it didn't often happen but it nonetheless did happen that the father would renounce his religion and remain at home to raise the children while the mother went to the Solovetsky Islands. (Throughout all those years women manifested great firmness in their faith.) All persons convicted of religious activity received 'tenners,' the longest term then given.
(In those years, particularly in 1927, in purging the big cities for the pure society that was coming into being, they sent prostitutes to the Solovetsky Islands along with the 'nuns.' Those lovers of a sinful earthly life were given three-year sentences under a more lenient article of the Code. The conditions in prisoner transports, in transit prisons, and on the Solovetsky Islands were not of a sort to hinder them from plying their merry trade among the administrators and the convoy guards. And three years later they would return with laden suitcases to the places they had come from. Religious prisoners, however, were prohibited from ever returning to their children and their home areas.) ~ Aleksandr Solzhenitsyn,#NFDB
204:We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home. ~ Chris Hedges, #NFDB
205:To The Baron Destonne
WHO HAD WISHED AT THE NEXT TRANSIT OF MERCURY TO FIND HIMSELF
AGAIN BETWEEN MRS. LA BORDE AND MRS. B.
In twice five winters more and one,
Hermes again will cross the Sun;
Again a dusky spot appear,
Slow-journeying o'er his splendid sphere:
The stars shall slide into their places,
Exhibiting the self-same faces,
And in the like position fix
As Thursday morning, eighty-six.
But changing mortals hope in vain
Their lost position more to gain;—
Once more between La Borde and me!—
Ah, wish not what will never be!
For wandering planets have their rules,
Well known in astronomic schools;
But life's swift wheels will ne'er turn back,
When once they've measured o'er their track.
Eleven years,—twice five and one,—
Is a long hour in Beauty's sun:
Those years will pilfer many a grace
Which decks La Borde's enchanting face;
The little Loves which round her fly,
Will moult the wing, and droop, and die:
And I, grown dull, my lyre unstrung
In some old chimney corner hung,
Gay scenes of Paris all forgot,
Shall rust within my silent cot:
Life's summer ended, and life's spring,
Nor she shall charm, nor I shall sing.
Even Cook, upon whose blooming brow
The youthful graces open now,
Eleven years may vastly change:
No more the Provinces he'll range;
No more with humid eyes entreat,
And wait his doom at Beauty's feet;
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Married and grave, he'll spend his time
Far from the idleness of rime;
Forgetting oranges and myrtle,
Will drink his port and eat his turtle;
Perhaps with country justice sit,
And turn his back on thee and Wit.
For thee, my friend, whose copious vein
Pours forth at will the polished strain,
With every talent formed to please,
Each fair idea quick to seize;—
Who knows within so long a space
What scenes the present may efface,
What course thy stream of life may take,
What winds may curl, what storms may shake,
What varying colours, gay or grave,
Shall tinge by turns the passing wave;
Of objects on its banks what swarms—
The loftier or the fairer forms—
Shall glide before the liquid glass,
And print their image as they pass?
Let Fancy then and Friendship stray
In Pleasure's flowery walks today,
Today improve the social hours,
And build today the Muse's bowers;
And when life's pageant on will go,
Try not to stop the passing show;
But give to scenes that once were dear,
A sigh, a farewell, and a tear.
~ Anna Laetitia Barbauld,#NFDB
206:After a moment or two a man in brown crimplene looked in at us, did not at all like the look of us and asked us if we were transit passengers. We said we were. He shook his head with infinite weariness and told us that if we were transit passengers then we were supposed to be in the other of the two rooms. We were obviously very crazy and stupid not to have realized this. He stayed there slumped against the door jamb, raising his eyebrows pointedly at us until we eventually gathered our gear together and dragged it off down the
corridor to the other room. He watched us go past him shaking his head in wonder and sorrow at the stupid futility of the human condition in general and ours in particular, and then closed the door behind us.
The second room was identical to the first. Identical in all respects other than one, which was that it had a hatchway let into one wall. A large vacant-looking girl was leaning through it with her elbows on the counter and her fists jammed up into her cheekbones. She was watching some flies crawling up the wall, not with any great interest because they were not doing anything unexpected, but at least they were doing something. Behind her was a table stacked with biscuits, chocolate bars, cola, and a pot of coffee, and we headed straight towards this like a pack of stoats.
Just before we reached it, however, we were suddenly headed off by a man in blue crimplene, who asked us what we thought we were doing in there. We explained that we were transit passengers on our way to Zaire, and he looked at us as if we had completely taken leave of our senses.
'Transit passengers? he said. 'It is not allowed for transit passengers to be in here.'
He waved us magnificently away from the snack counter, made us pick up all our gear again, and herded us back through the door and away into the first room where, a minute later, the man in the brown crimplene found us again.
He looked at us. Slow incomprehension engulfed him, followed by sadness, anger, deep frustration and a sense that the world had been created specifically to cause him vexation. He leaned back against the wall, frowned, closed his eyes and pinched the bridge of his nose.
'You are in the wrong room,' he said simply. `You are transit passengers. Please go to the other room.'
There is a wonderful calm that comes over you in such situations, particularly when there is a refreshment kiosk involved. We nodded, picked up our gear in a Zen-like manner and made our way back down the corridor to the second room. Here the man in blue crimplene accosted us once more but we patiently explained to him that he could fuck off. ~ Douglas Adams,#NFDB
207:As for us,Etienne was right.Our schools are only a twenty-minute transit ride away.He'll stay with me on the weekends, and we'll visit each other as often as possible during the week. We'll be together.We both got our Point Zero wishes-each other.He said he wished for me every time.He was wishing for me when I entered the tower.
"Mmm," I say.He's kissing my neck.
"That's it," Rashmi says. "I'm outta here.Enjoy your hormones."
Josh and Mer follow her exit,and we're alone.Just the way I like it.
"Ha!" Ettiene says. "Just the way I like it."
He pulls me onto his lap,and I wrap my legs around his waist.His lips are velvet soft,and we kiss until the streetlamps flicker on outside. Until the opera singer begins her evening routine. "I'm going to miss her," I say.
"I'll sing to you." He tucks my stripe behind my ear. "Or I'll take you to the opera.Or I'll fly you back here to visit. Whatever you want.Anything you want."
I lace my fingers through his. "I want to stay right here,in this moment."
"Isn't that the name of the latest James Ashley bestseller? In This Moment?"
"Careful.Someday you'll meet him, and he won't be nearly as amusing in person."
Etienne grins. "Oh,so he'll only be mildly amusing? I suppose I can handle mildly amusing."
"I'm serious! You have to promise me right now,this instant,that you won't leave me once you meet him.Most people would run."
"I'm not most people."
I smile. "I know.But you still have to promise."
His eyes lock on mine. "Anna,I promise that I will never leave you."
My heart pounds in response.And Etienne knows it,because he takes my hand and holds it against his chest,to show me how hard his heart is pounding, too. "And now for yours," he says.
I'm still dazed. "My what?"
He laughs. "Promise you won't flee once I introduce you to my father.Or, worse, leave me for him."
I pause. "Do you think he'll object to me?"
"Oh,I'm sure he will."
Okay.Not the answer I was looking for.
Etienne sees my alarm. "Anna.You know my father dislikes anything that makes me happy.And you make me happier than anyone ever has." He smiles. "Oh,yes. He'll hate you."
"So....that's a good thing?"
"I don't care what he thinks.Only what you think." He holds me tighter. "Like if you think I need to stop biting my nails."
"You've worn your pinkies to nubs," I say cheerfully.
"Or if I need to start ironing my bedspread."
"I DO NOT IRON MY BEDSPREAD."
"You do.And I love it." I blush,and Etienne kisses my warm cheeks. "You know,my mum loves you."
"She goes?"
"You're the only thing I've talked about all year.She's ecstatic we're together."
I'm smiling inside and out. "I can't wait to meet her. ~ Stephanie Perkins,#NFDB
208:Another obstacle was the stubbornness of the countries the pipeline had to cross, particularly Syria, all of which were demanding what seemed to be exorbitant transit fees. It was also the time when the partition of Palestine and the establishment of the state of Israel were aggravating American relations with the Arab countries. But the emergence of a Jewish state, along with the American recognition that followed, threatened more than transit rights for the pipeline. Ibn Saud was as outspoken and adamant against Zionism and Israel as any Arab leader. He said that Jews had been the enemies of Arabs since the seventh century. American support of a Jewish state, he told Truman, would be a death blow to American interests in the Arab world, and should a Jewish state come into existence, the Arabs “will lay siege to it until it dies of famine.” When Ibn Saud paid a visit to Aramco’s Dhahran headquarters in 1947, he praised the oranges he was served but then pointedly asked if they were from Palestine—that is, from a Jewish kibbutz. He was reassured; the oranges were from California. In his opposition to a Jewish state, Ibn Saud held what a British official called a “trump card”: He could punish the United States by canceling the Aramco concession. That possibility greatly alarmed not only the interested companies, but also, of course, the U.S. State and Defense departments. Yet the creation of Israel had its own momentum. In 1947, the United Nations Special Committee on Palestine recommended the partition of Palestine, which was accepted by the General Assembly and by the Jewish Agency, but rejected by the Arabs. An Arab “Liberation Army” seized the Galilee and attacked the Jewish section of Jerusalem. Violence gripped Palestine. In 1948, Britain, at wit’s end, gave up its mandate and withdrew its Army and administration, plunging Palestine into anarchy. On May 14, 1948, the Jewish National Council proclaimed the state of Israel. It was recognized almost instantly by the Soviet Union, followed quickly by the United States. The Arab League launched a full-scale attack. The first Arab-Israeli war had begun. A few days after Israel’s proclamation of statehood, James Terry Duce of Aramco passed word to Secretary of State Marshall that Ibn Saud had indicated that “he may be compelled, in certain circumstances, to apply sanctions against the American oil concessions… not because of his desire to do so but because the pressure upon him of Arab public opinion was so great that he could no longer resist it.” A hurriedly done State Department study, however, found that, despite the large reserves, the Middle East, excluding Iran, provided only 6 percent of free world oil supplies and that such a cut in consumption of that oil “could be achieved without substantial hardship to any group of consumers. ~ Daniel Yergin, #NFDB
209:The next time you drive into a Walmart parking lot, pause for a second to note that this Walmart—like the more than five thousand other Walmarts across the country—costs taxpayers about $1 million in direct subsidies to the employees who don’t earn enough money to pay for an apartment, buy food, or get even the most basic health care for their children. In total, Walmart benefits from more than $7 billion in subsidies each year from taxpayers like you. Those “low, low prices” are made possible by low, low wages—and by the taxes you pay to keep those workers alive on their low, low pay. As I said earlier, I don’t think that anyone who works full-time should live in poverty. I also don’t think that bazillion-dollar companies like Walmart ought to funnel profits to shareholders while paying such low wages that taxpayers must pick up the ticket for their employees’ food, shelter, and medical care. I listen to right-wing loudmouths sound off about what an outrage welfare is and I think, “Yeah, it stinks that Walmart has been sucking up so much government assistance for so long.” But somehow I suspect that these guys aren’t talking about Walmart the Welfare Queen. Walmart isn’t alone. Every year, employers like retailers and fast-food outlets pay wages that are so low that the rest of America ponies up a collective $153 billion to subsidize their workers. That’s $153 billion every year. Anyone want to guess what we could do with that mountain of money? We could make every public college tuition-free and pay for preschool for every child—and still have tens of billions left over. We could almost double the amount we spend on services for veterans, such as disability, long-term care, and ending homelessness. We could double all federal research and development—everything: medical, scientific, engineering, climate science, behavioral health, chemistry, brain mapping, drug addiction, even defense research. Or we could more than double federal spending on transportation and water infrastructure—roads, bridges, airports, mass transit, dams and levees, water treatment plants, safe new water pipes. Yeah, the point I’m making is blindingly obvious. America could do a lot with the money taxpayers spend to keep afloat people who are working full-time but whose employers don’t pay a living wage. Of course, giant corporations know they have a sweet deal—and they plan to keep it, thank you very much. They have deployed armies of lobbyists and lawyers to fight off any efforts to give workers a chance to organize or fight for a higher wage. Giant corporations have used their mouthpiece, the national Chamber of Commerce, to oppose any increase in the minimum wage, calling it a “distraction” and a “cynical effort” to increase union membership. Lobbyists grow rich making sure that people like Gina don’t get paid more. The ~ Elizabeth Warren, #NFDB
210:For as long as statistics have been kept, blacks have had higher crime rates than whites. Containing crime is one of the top priorities of any society, so it is perplexing that the United States has added to its crime problem through immigration. Hispanics, who have been by far the most numerous post-1965 immigrant group, commit crimes at rates lower than blacks but higher than whites.
Some people claim that all population groups commit crimes at the same rates, and that racial differences in incarceration rates reflect police and justice system bias. This view is wrong. The US Department of Justice carefully tracks murder, which is the violent crime for which racial data on victim and perpetrator are most complete. In 2005, the department noted that blacks were six times more likely than whites to be victims of murder and seven times more likely to commit murder.
There are similar differences for other crimes. The United States regularly conducts a huge, 100,000-person crime study known as the National Crime Victimization Survey (NCVS), in which Americans are asked to describe the crimes of which they have been victim during the year, and to indicate race of perpetrator. NCVS figures are therefore a reliable indication of the racial distribution of violent criminals. The National Incident-Based Reporting System (NIBRS) is another huge database that records the races of all suspects reported to the police as well as those arrested by police. Both these data sets prove that blacks commit a vastly disproportionate amount of violent crime. In fact, blacks are arrested less frequently than would be expected from reports by crime victims of the race of perpetrator. Racial differences in arrest rates reflect racial differences in crime rates, not police bias.
Justice Department figures show that blacks commit crimes and are incarcerated at roughly 7.2 times the white rate, and Hispanics at 2.9 times the white rate. (Asians are the least crime-prone group in America, and are incarcerated at only 22 percent of the white rate.) Robbery or “mugging” shows the greatest disparities, with blacks offending at 15 times and Hispanics at just over four times the white rate.
There are practically no crimes blacks and Hispanics do not commit at higher rates than whites, whether it is larceny, car theft, drug offenses, burglary, rape, or alcohol offenses. Even for white collar crimes—fraud, racketeering, bribery/conflict of interest, embezzlement—blacks are incarcerated at three to five times the white rate, and Hispanics at about twice the white rate.
Racial differences in crime rates are such an embarrassment they can interfere with law enforcement. In 2010 the Greater Cleveland Regional Transit Authority had a problem with scores of young people openly beating fares—which cuts into revenue and demoralizes other riders. It considered a crackdown, but decided against it. The scoff-laws were overwhelmingly black, and the transit authority did not have the stomach to take any action that would fall heavily on minorities. ~ Jared Taylor,#NFDB
211:Do You Remember Once . . .
Do you remember once, in Paris of glad faces,
The night we wandered off under the third moon's rays
And, leaving far behind bright streets and busy places,
Stood where the Seine flowed down between its quiet quais?
The city's voice was hushed; the placid, lustrous waters
Mirrored the walls across where orange windows burned.
Out of the starry south provoking rumors brought us
Far promise of the spring already northward turned.
And breast drew near to breast, and round its soft desire
My arm uncertain stole and clung there unrepelled.
I thought that nevermore my heart would hover nigher
To the last flower of bliss that Nature's garden held.
There, in your beauty's sweet abandonment to pleasure,
The mute, half-open lips and tender, wondering eyes,
I saw embodied first smile back on me the treasure
Long sought across the seas and back of summer skies.
Dear face, when courted Death shall claim my limbs and find them
Laid in some desert place, alone or where the tides
Of war's tumultuous waves on the wet sands behind them
Leave rifts of gasping life when their red flood subsides,
Out of the past's remote delirious abysses
Shine forth once more as then you shone, -- beloved head,
Laid back in ecstasy between our blinding kisses,
Transfigured with the bliss of being so coveted.
And my sick arms will part, and though hot fever sear it,
My mouth will curve again with the old, tender flame.
And darkness will come down, still finding in my spirit
24
The dream of your brief love, and on my lips your name.
II
You loved me on that moonlit night long since.
You were my queen and I the charming prince
Elected from a world of mortal men.
You loved me once. . . . What pity was it, then,
You loved not Love. . . . Deep in the emerald west,
Like a returning caravel caressed
By breezes that load all the ambient airs
With clinging fragrance of the bales it bears
From harbors where the caravans come down,
I see over the roof-tops of the town
The new moon back again, but shall not see
The joy that once it had in store for me,
Nor know again the voice upon the stair,
The little studio in the candle-glare,
And all that makes in word and touch and glance
The bliss of the first nights of a romance
When will to love and be beloved casts out
The want to question or the will to doubt.
You loved me once. . . . Under the western seas
The pale moon settles and the Pleiades.
The firelight sinks; outside the night-winds moan -The hour advances, and I sleep alone.
III
Farewell, dear heart, enough of vain despairing!
If I have erred I plead but one excuse -The jewel were a lesser joy in wearing
That cost a lesser agony to lose.
I had not bid for beautifuller hours
Had I not found the door so near unsealed,
Nor hoped, had you not filled my arms with flowers,
25
For that one flower that bloomed too far afield.
If I have wept, it was because, forsaken,
I felt perhaps more poignantly than some
The blank eternity from which we waken
And all the blank eternity to come.
And I betrayed how sweet a thing and tender
(In the regret with which my lip was curled)
Seemed in its tragic, momentary splendor
My transit through the beauty of the world.
~ Alan Seeger,#NFDB
212:Part V: Ex Fumo Dare Lucem
['Twixt the Cup and the Lip]
Prologue
Calm and clear ! the bright day is declining,
The crystal expanse of the bay,
Like a shield of pure metal, lies shining
'Twixt headlands of purple and grey,
While the little waves leap in the sunset,
And strike with a miniature shock,
In sportive and infantine onset,
The base of the iron-stone rock.
Calm and clear ! the sea-breezes are laden
With a fragrance, a freshness, a power,
With a song like the song of a maiden,
With a scent like the scent of a flower ;
And a whisper, half-weird, half-prophetic,
Comes home with the sigh of the surf ;—
But I pause, for your fancies poetic
Never rise from the level of 'Turf.'
Fellow-bungler of mine, fellow-sinner,
In public performances past,
In trials whence touts take their winner,
In rumours that circulate fast,
In strains from Prunella or Priam,
Staying stayers, or goers that go,
You're much better posted than I am,
'Tis little I care, less I know.
Alas ! neither poet nor prophet
Am I, though a jingler of rhymes—
'Tis a hobby of mine, and I'm off it
At times, and I'm on it at times ;
And whether I'm off it or on it,
Your readers my counsels will shun,
Since I scarce know Van Tromp from Blue Bonnet,
Though I might know Cigar from The Nun.
220
With 'visions' you ought to be sated
And sicken'd by this time ; I swear
That mine are all myths self-created,
Air visions that vanish in air ;
If I had some loose coins I might chuck one,
To settle this question and say,
Here goes ! 'this is tails for the black one,
And heads for my fav'rite, the bay.'
And must I rob Paul to pay Peter,
Or Peter defraud to pay Paul ?
My rhymes, are they stale ? if my metre
Is varied, one chime rings through all ;
One chime—though I sing more or sing less,
I have but one string to my lute,
And it might have been better if, stringless
And songless, the same had been mute.
Yet not as a seer of visions,
Nor yet as a dreamer of dreams,
I send you these partial decisions
On hackney'd, impoverish'd themes ;
But with song out of tune, sung to pass time,
Flung heedless to friends or to foes,
Where the false notes that ring for the last time
May blend with some real ones, who knows ?
THE RACE
On the hill they are crowding together,
In the stand they are crushing for room,
Like midge-flies they swarm on the heather,
They gather like bees on the broom ;
They flutter like moths round a candle—
Stale similes, granted, what then ?
I've got a stale subject to handle,
A very stale stump of a pen.
Hark ! the shuffle of feet that are many,
Of voices the many-tongued clang—
'Has he had a bad night ?' 'Has he any
221
Friends left ?'—How I hate your turf slang ;
'Tis stale to begin with, not witty,
But dull, and inclined to be coarse,
But bad men can't use (more's the pity)
Good words when they slate a good horse.
Heu ! heu ! quantus equis (that's Latin
For 'bellows to mend' with the weeds),
They're off ! lights and shades ! silk and satin !
A rainbow of riders and steeds !
And one shows in front, and another
Goes up and is seen in his place,
Sic transit (more Latin)—Oh ! bother,
Let's get to the end of the race.
See, they come round the last turn careering,
Already Tait's colours are struck,
And the green in the vanguard is steering,
And the red's in the rear of the ruck !
Are the stripes in the shade doom'd to lie long ?
Do the blue stars on white skies wax dim ?
Is it Tamworth or Smuggler ? 'Tis Bylong
That wins—either Bylong or Tim.
As the shell through the breach that is riven
And sapp'd by the springing of mines,
As the bolt from the thunder-cloud driven,
That levels the larches and pines
Through yon mass parti-colour'd that dashes
Goal-turn'd, clad in many-hued garb,
From rear to van, surges and flashes
The yellow and black of The Barb.
Past The Fly, falling back on the right, and
The Gull, giving way on the left,
Past Tamworth, who feels the whip smite, and
Whose sides by the rowels are cleft ;
Where Tim and the chestnut together
Still bear of the battle the brunt,
As if eight stone twelve were a feather,
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He comes with a rush to the front.
Tim Whiffler may yet prove a Tartar,
And Bylong's the horse that can stay,
But Kean is in trouble—and Carter
Is hard on the satin-skinn'd bay ;
And The Barb comes away unextended,
Hard held, like a second Eclipse,
While behind, the hoof-thunder is blended
With the whistling and crackling of whips.
EPILOGUE
He wins ; yes, he wins upon paper,
He hasn't yet won upon turf,
And these rhymes are but moonshine and vapour,
Air-bubbles and spume from the surf.
So be it, at least they are given
Free, gratis, for just what they're worth,
And (whatever there may be in heaven)
There's little worth much upon earth.
When, with satellites round them, the centre
Of all eyes, hard press'd by the crowd,
The pair, horse and rider, re-enter
The gate, 'mid a shout long and loud,
You may feel, as you might feel, just landed
Full length on the grass from the clip
Of a vicious cross-counter, right-handed,
Or upper-cut whizzing from hip.
And that's not so bad if you're pick'd up
Discreetly, and carefully nursed ;
Loose teeth by the sponge are soon lick'd up,
And next time you may get home first.
Still I'm not sure you'd like it exactly
(Such tastes as a rule are acquired),
And you'll find in a nutshell this fact lie,
Bruised optics are not much admired.
Do I bore you with vulgar allusions ?
Forgive me, I speak as I feel,
223
I've ponder'd and made my conclusions—
As the mill grinds the corn to the meal ;
So man striving boldly but blindly,
Ground piecemeal in Destiny's mill,
At his best, taking punishment kindly,
Is only a chopping-block still.
Are we wise ? Our abstruse calculations
Are based on experience long ;
Are we sanguine ? Our high expectations
Are founded on hope that is strong ;
Thus we build an air-castle that crumbles
And drifts till no traces remain,
And the fool builds again while he grumbles,
And the wise one laughs, building again.
'How came they to pass, these rash blunders,
These false steps so hard to defend ?'
Our friend puts the question and wonders,
We laugh and reply, 'Ah ! my friend,
Could you trace the first stride falsely taken,
The distance misjudged, where or how,
When you pick'd yourself up, stunn'd and shaken,
At the fence 'twixt the turf and the plough ?'
In the jar of the panel rebounding !
In the crash of the splintering wood !
In the ears to the earth shock resounding
In the eyes flashing fire and blood !
In the quarters above you revolving !
In the sods underneath heaving high !
There was little to aid you in solving
Such questions—the how or the why.
And destiny, steadfast in trifles,
Is steadfast for better or worse
In great things, it crushes and stifles,
And swallows the hopes that we nurse.
Men wiser than we are may wonder,
When the future they cling to so fast,
To the roll of that destiny's thunder,
Goes down with the wrecks of the past.
224
.
The past! the dead past! that has swallow'd
All the honey of life and the milk,
Brighter dreams than mere pastimes we've follow'd,
Better things than our scarlet or silk ;
Aye, and worse things—that past is it really
Dead to us who again and again
Feel sharply, hear plainly, see clearly,
Past days with their joy and their pain ?
Like corpses embalm'd and unburied
They lie, and in spite of our will,
Our souls on the wings of thought carried,
Revisit their sepulchres still ;
Down the channels of mystery gliding,
They conjure strange tales, rarely read,
Of the priests of dead Pharaohs presiding
At mystical feasts of the dead.
Weird pictures arise, quaint devices,
Rude emblems, baked funeral meats,
Strong incense, rare wines, and rich spices,
The ashes, the shrouds, and the sheets ;
Does our thraldom fall short of completeness
For the magic of a charnel-house charm,
And the flavour of a poisonous sweetness,
And the odour of a poisonous balm ?
And the links of the past—but, no matter,
For I'm getting beyond you, I guess,
And you'll call me 'as mad as a hatter'
If my thoughts I too freely express ;
I subjoin a quotation, pray learn it,
And with the aid of your lexicon tell us
The meaning thereof—'Res discernit
Sapiens, quas confundit asellus.'
Already green hillocks are swelling,
And combing white locks on the bar,
Where a dull, droning murmur is telling
225
Of winds that have gather'd afar ;
Thus we know not the day, nor the morrow,
Nor yet what the night may bring forth,
Nor the storm, nor the sleep, nor the sorrow,
Nor the strife, nor the rest, nor the wrath.
Yet the skies are still tranquil and starlit,
The sun 'twixt the wave and the west
Dies in purple, and crimson, and scarlet,
And gold ; let us hope for the best,
Since again from the earth his effulgence
The darkness and damp-dews shall wipe,
Kind reader, extend your indulgence
To this the last lay of 'The Pipe.'
~ Adam Lindsay Gordon,#NFDB
213:I.
The morn when first it thunders in March,
The eel in the pond gives a leap, they say:
As I leaned and looked over the aloed arch
Of the villa-gate this warm March day,
No flash snapped, no dumb thunder rolled
In the valley beneath where, white and wide
And washed by the morning water-gold,
Florence lay out on the mountain-side.
II.
River and bridge and street and square
Lay mine, as much at my beck and call,
Through the live translucent bath of air,
As the sights in a magic crystal ball.
And of all I saw and of all I praised,
The most to praise and the best to see
Was the startling bell-tower Giotto raised:
But why did it more than startle me?
III.
Giotto, how, with that soul of yours,
Could you play me false who loved you so?
Some slights if a certain heart endures
Yet it feels, I would have your fellows know!
I' faith, I perceive not why I should care
To break a silence that suits them best,
But the thing grows somewhat hard to bear
When I find a Giotto join the rest.
IV.
On the arch where olives overhead
Print the blue sky with twig and leaf,
(That sharp-curled leaf which they never shed)
'Twixt the aloes, I used to lean in chief,
And mark through the winter afternoons,
By a gift God grants me now and then,
In the mild decline of those suns like moons,
Who walked in Florence, besides her men.
V.
They might chirp and chaffer, come and go
For pleasure or profit, her men alive-
My business was hardly with them, I trow,
But with empty cells of the human hive;
-With the chapter-room, the cloister-porch,
The church's apsis, aisle or nave,
Its crypt, one fingers along with a torch,
Its face set full for the sun to shave.
VI.
Wherever a fresco peels and drops,
Wherever an outline weakens and wanes
Till the latest life in the painting stops,
Stands One whom each fainter pulse-tick pains:
One, wishful each scrap should clutch the brick,
Each tinge not wholly escape the plaster,
-A lion who dies of an ****'s kick,
The wronged great soul of an ancient Master.
VII.
For oh, this world and the wrong it does
They are safe in heaven with their backs to it,
The Michaels and Rafaels, you hum and buzz
Round the works of, you of the little wit!
Do their eyes contract to the earth's old scope,
Now that they see God face to face,
And have all attained to be poets, I hope?
'Tis their holiday now, in any case.
VIII.
Much they reck of your praise and you!
But the wronged great souls-can they be quit
Of a world where their work is all to do,
Where you style them, you of the little wit,
Old Master This and Early the Other,
Not dreaming that Old and New are fellows:
A younger succeeds to an elder brother,
Da Vincis derive in good time from Dellos.
IX.
And here where your praise might yield returns,
And a handsome word or two give help,
Here, after your kind, the mastiff girns
And the puppy pack of poodles yelp.
What, not a word for Stefano there,
Of brow once prominent and starry,
Called Nature's Ape and the world's despair
For his peerless painting? (See Vasari.)
X.
There stands the Master. Study, my friends,
What a man's work comes to! So he plans it,
Performs it, perfects it, makes amends
For the toiling and moiling, and then, sic transit!
Happier the thrifty blind-folk labour,
With upturned eye while the hand is busy,
Not sidling a glance at the coin of their neighbour!
'Tis looking downward that makes one dizzy.
XI.
``If you knew their work you would deal your dole.''
May I take upon me to instruct you?
When Greek Art ran and reached the goal,
Thus much had the world to boast in fructu-
The Truth of Man, as by God first spoken,
Which the actual generations garble,
Was re-uttered, and Soul (which Limbs betoken)
And Limbs (Soul informs) made new in marble.
XII.
So, you saw yourself as you wished you were,
As you might have been, as you cannot be;
Earth here, rebuked by Olympus there:
And grew content in your poor degree
With your little power, by those statues' godhead,
And your little scope, by their eyes' full sway,
And your little grace, by their grace embodied,
And your little date, by their forms that stay.
XIII.
You would fain be kinglier, say, than I am?
Even so, you will not sit like Theseus.
You would prove a model? The Son of Priam
Has yet the advantage in arms' and knees' use.
You're wroth-can you slay your snake like Apollo?
You're grieved-still Niobe's the grander!
You live-there's the Racers' frieze to follow:
You die-there's the dying Alexander.
XIV.
So, testing your weakness by their strength,
Your meagre charms by their rounded beauty,
Measured by Art in your breadth and length,
You learned-to submit is a mortal's duty.
-When I say ``you'' 'tis the common soul,
The collective, I mean: the race of Man
That receives life in parts to live in a whole,
And grow here according to God's clear plan.
XV.
Growth came when, looking your last on them all,
You turned your eyes inwardly one fine day
And cried with a start-What if we so small
Be greater and grander the while than they?
Are they perfect of lineament, perfect of stature?
In both, of such lower types are we
Precisely because of our wider nature;
For time, theirs-ours, for eternity.
XVI.
To-day's brief passion limits their range;
It seethes with the morrow for us and more.
They are perfect-how else? they shall never change:
We are faulty-why not? we have time in store.
The Artificer's hand is not arrested
With us; we are rough-hewn, nowise polished:
They stand for our copy, and, once invested
With all they can teach, we shall see them abolished.
XVII.
'Tis a life-long toil till our lump be leaven-
The better! What's come to perfection perishes.
Things learned on earth, we shall practise in heaven:
Works done least rapidly, Art most cherishes.
Thyself shalt afford the example, Giotto!
Thy one work, not to decrease or diminish,
Done at a stroke, was just (was it not?) ``O!''
Thy great Campanile is still to finish.
XVIII.
Is it true that we are now, and shall be hereafter,
But what and where depend on life's minute?
Hails heavenly cheer or infernal laughter
Our first step out of the gulf or in it?
Shall Man, such step within his endeavour,
Man's face, have no more play and action
Than joy which is crystallized for ever,
Or grief, an eternal petrifaction?
XIX.
On which I conclude, that the early painters,
To cries of ``Greek Art and what more wish you?''-
Replied, ``To become now self-acquainters,
``And paint man man, whatever the issue!
``Make new hopes shine through the flesh they fray,
``New fears aggrandize the rags and tatters:
``To bring the invisible full into play!
``Let the visible go to the dogs-what matters?''
XX.
Give these, I exhort you, their guerdon and glory
For daring so much, before they well did it.
The first of the new, in our race's story,
Beats the last of the old; 'tis no idle quiddit.
The worthies began a revolution,
Which if on earth you intend to acknowledge,
Why, honour them now! (ends my allocution)
Nor confer your degree when the folk leave college.
XXI.
There's a fancy some lean to and others hate-
That, when this life is ended, begins
New work for the soul in another state,
Where it strives and gets weary, loses and wins:
Where the strong and the weak, this world's congeries,
Repeat in large what they practised in small,
Through life after life in unlimited series;
Only the scale's to be changed, that's all.
XXII.
Yet I hardly know. When a soul has seen
By the means of Evil that Good is best,
And, through earth and its noise, what is heaven's serene,-
When our faith in the same has stood the test-
Why, the child grown man, you burn the rod,
The uses of labour are surely done;
There remaineth a rest for the people of God:
And I have had troubles enough, for one.
XXIII.
But at any rate I have loved the season
Of Art's spring-birth so dim and dewy;
My sculptor is Nicolo the Pisan,
My painter-who but Cimabue?
Nor ever was man of them all indeed,
From these to Ghiberti and Ghirlandaio,
Could say that he missed my critic-meed.
So, now to my special grievance-heigh ho!
XXIV.
Their ghosts still stand, as I said before,
Watching each fresco flaked and rasped,
Blocked up, knocked out, or whitewashed o'er:
-No getting again what the church has grasped!
The works on the wall must take their chance;
``Works never conceded to England's thick clime!''
(I hope they prefer their inheritance
Of a bucketful of Italian quick-lime.)
XXV.
When they go at length, with such a shaking
Of heads o'er the old delusion, sadly
Each master his way through the black streets taking,
Where many a lost work breathes though badly-
Why don't they bethink them of who has merited?
Why not reveal, while their pictures dree
Such doom, how a captive might be out-ferreted?
Why is it they never remember me?
XXVI.
Not that I expect the great Bigordi,
Nor Sandro to hear me, chivalric, bellicose;
Nor the wronged Lippino; and not a word I
Say of a scrap of Fr Angelico's:
But are you too fine, Taddeo Gaddi,
To grant me a taste of your intonaco,
Some Jerome that seeks the heaven with a sad eye?
Not a churlish saint, Lorenzo Monaco?
XXVII.
Could not the ghost with the close red cap,
My Pollajolo, the twice a craftsman,
Save me a sample, give me the hap
Of a muscular Christ that shows the draughtsman?
No Virgin by him the somewhat petty,
Of finical touch and tempera crumbly-
Could not Alesso Baldovinetti
Contribute so much, I ask him humbly?
XXVIII.
Margheritone of Arezzo,
With the grave-clothes garb and swaddling barret
(Why purse up mouth and beak in a pet so,
You bald old saturnine poll-clawed parrot?)
Not a poor glimmering Crucifixion,
Where in the foreground kneels the donor?
If such remain, as is my conviction,
The hoarding it does you but little honour.
XXIX.
They pass; for them the panels may thrill,
The tempera grow alive and tinglish;
Their pictures are left to the mercies still
Of dealers and stealers, Jews and the English,
Who, seeing mere money's worth in their prize,
Will sell it to somebody calm as Zeno
At naked High Art, and in ecstasies
Before some clay-cold vile Carlino!
XXX.
No matter for these! But Giotto, you,
Have you allowed, as the town-tongues babble it,-
Oh, never! it shall not be counted true-
That a certain precious little tablet
Which Buonarroti eyed like a lover,-
Was buried so long in oblivion's womb
And, left for another than I to discover,
Turns up at last! and to whom?-to whom?
XXXI.
I, that have haunted the dim San Spirito,
(Or was it rather the Ognissanti?)
Patient on altar-step planting a weary toe!
Nay, I shall have it yet! Detur amanti!
My Koh-i-noor-or (if that's a platitude)
Jewel of Giamschid, the Persian Sofi's eye
So, in anticipative gratitude,
What if I take up my hope and prophesy?
XXXII.
When the hour grows ripe, and a certain dotard
Is pitched, no parcel that needs invoicing,
To the worse side of the Mont Saint Gothard,
We shall begin by way of rejoicing;
None of that shooting the sky (blank cartridge),
Nor a civic guard, all plumes and lacquer,
Hunting Radetzky's soul like a partridge
Over Morello with squib and cracker.
XXXIII.
This time we'll shoot better game and bag 'em hot-
No mere display at the stone of Dante,
But a kind of sober Witanagemot
(Ex: ``Casa Guidi,'' quod videas ante)
Shall ponder, once Freedom restored to Florence,
How Art may return that departed with her.
Go, hated house, go each trace of the Loraine's,
And bring us the days of Orgagna hither!
XXXIV.
How we shall prologize, how we shall perorate,
Utter fit things upon art and history,
Feel truth at blood-heat and falsehood at zero rate,
Make of the want of the age no mystery;
Contrast the fructuous and sterile eras,
Show-monarchy ever its uncouth cub licks
Out of the bear's shape into Chimra's,
While Pure Art's birth is still the republic's.
XXXV.
Then one shall propose in a speech (curt Tuscan,
Expurgate and sober, with scarcely an ``issimo,'')
To end now our half-told tale of Cambuscan,
And turn the bell-tower's alt to altissimo:
And fine as the beak of a young beccaccia
The Campanile, the Duomo's fit ally,
Shall soar up in gold full fifty braccia,
Completing Florence, as Florence Italy.
XXXVI.
Shall I be alive that morning the scaffold
Is broken away, and the long-pent fire,
Like the golden hope of the world, unbaffled
Springs from its sleep, and up goes the spire
While ``God and the People'' plain for its motto,
Thence the new tricolour flaps at the sky?
At least to foresee that glory of Giotto
And Florence together, the first am I!
A sculptor, died 1278.
Died 1455. Designed the bronze gates of the Baptistry at Florence.
A painter, died 1498.
The son of Fr Lippo Lippi. Wronged, because some of his
pictures have been attributed to others.
Died 1366. One of Giotto's pupils and assistants.
Rough cast.
Painter, sculptor, and goldsmith.
Distemper-mixture of water and egg yolk.
Sculptor and architect, died 1313-
All Saints.
A Florentine painter, died 1576.
Tartar king.
A woodcock
~ Robert Browning, Old Pictures In Florence
,#NFDB
214:The Princess (Part 4)
'There sinks the nebulous star we call the Sun,
If that hypothesis of theirs be sound'
Said Ida; 'let us down and rest;' and we
Down from the lean and wrinkled precipices,
By every coppice-feathered chasm and cleft,
Dropt through the ambrosial gloom to where below
No bigger than a glow-worm shone the tent
Lamp-lit from the inner. Once she leaned on me,
Descending; once or twice she lent her hand,
And blissful palpitations in the blood,
Stirring a sudden transport rose and fell.
But when we planted level feet, and dipt
Beneath the satin dome and entered in,
There leaning deep in broidered down we sank
Our elbows: on a tripod in the midst
A fragrant flame rose, and before us glowed
Fruit, blossom, viand, amber wine, and gold.
Then she, 'Let some one sing to us: lightlier move
The minutes fledged with music:' and a maid,
Of those beside her, smote her harp, and sang.
'Tears, idle tears, I know not what they mean,
Tears from the depth of some divine despair
Rise in the heart, and gather to the eyes,
In looking on the happy Autumn-fields,
And thinking of the days that are no more.
'Fresh as the first beam glittering on a sail,
That brings our friends up from the underworld,
Sad as the last which reddens over one
That sinks with all we love below the verge;
So sad, so fresh, the days that are no more.
'Ah, sad and strange as in dark summer dawns
The earliest pipe of half-awakened birds
To dying ears, when unto dying eyes
748
The casement slowly grows a glimmering square;
So sad, so strange, the days that are no more.
'Dear as remembered kisses after death,
And sweet as those by hopeless fancy feigned
On lips that are for others; deep as love,
Deep as first love, and wild with all regret;
O Death in Life, the days that are no more.'
She ended with such passion that the tear,
She sang of, shook and fell, an erring pearl
Lost in her bosom: but with some disdain
Answered the Princess, 'If indeed there haunt
About the mouldered lodges of the Past
So sweet a voice and vague, fatal to men,
Well needs it we should cram our ears with wool
And so pace by: but thine are fancies hatched
In silken-folded idleness; nor is it
Wiser to weep a true occasion lost,
But trim our sails, and let old bygones be,
While down the streams that float us each and all
To the issue, goes, like glittering bergs of ice,
Throne after throne, and molten on the waste
Becomes a cloud: for all things serve their time
Toward that great year of equal mights and rights,
Nor would I fight with iron laws, in the end
Found golden: let the past be past; let be
Their cancelled Babels: though the rough kex break
The starred mosaic, and the beard-blown goat
Hang on the shaft, and the wild figtree split
Their monstrous idols, care not while we hear
A trumpet in the distance pealing news
Of better, and Hope, a poising eagle, burns
Above the unrisen morrow:' then to me;
'Know you no song of your own land,' she said,
'Not such as moans about the retrospect,
But deals with the other distance and the hues
Of promise; not a death's-head at the wine.'
Then I remembered one myself had made,
What time I watched the swallow winging south
749
From mine own land, part made long since, and part
Now while I sang, and maidenlike as far
As I could ape their treble, did I sing.
'O Swallow, Swallow, flying, flying South,
Fly to her, and fall upon her gilded eaves,
And tell her, tell her, what I tell to thee.
'O tell her, Swallow, thou that knowest each,
That bright and fierce and fickle is the South,
And dark and true and tender is the North.
'O Swallow, Swallow, if I could follow, and light
Upon her lattice, I would pipe and trill,
And cheep and twitter twenty million loves.
'O were I thou that she might take me in,
And lay me on her bosom, and her heart
Would rock the snowy cradle till I died.
'Why lingereth she to clothe her heart with love,
Delaying as the tender ash delays
To clothe herself, when all the woods are green?
'O tell her, Swallow, that thy brood is flown:
Say to her, I do but wanton in the South,
But in the North long since my nest is made.
'O tell her, brief is life but love is long,
And brief the sun of summer in the North,
And brief the moon of beauty in the South.
'O Swallow, flying from the golden woods,
Fly to her, and pipe and woo her, and make her mine,
And tell her, tell her, that I follow thee.'
I ceased, and all the ladies, each at each,
Like the Ithacensian suitors in old time,
Stared with great eyes, and laughed with alien lips,
And knew not what they meant; for still my voice
750
Rang false: but smiling 'Not for thee,' she said,
O Bulbul, any rose of Gulistan
Shall burst her veil: marsh-divers, rather, maid,
Shall croak thee sister, or the meadow-crake
Grate her harsh kindred in the grass: and this
A mere love-poem! O for such, my friend,
We hold them slight: they mind us of the time
When we made bricks in Egypt. Knaves are men,
That lute and flute fantastic tenderness,
And dress the victim to the offering up,
And paint the gates of Hell with Paradise,
And play the slave to gain the tyranny.
Poor soul! I had a maid of honour once;
She wept her true eyes blind for such a one,
A rogue of canzonets and serenades.
I loved her. Peace be with her. She is dead.
So they blaspheme the muse! But great is song
Used to great ends: ourself have often tried
Valkyrian hymns, or into rhythm have dashed
The passion of the prophetess; for song
Is duer unto freedom, force and growth
Of spirit than to junketing and love.
Love is it? Would this same mock-love, and this
Mock-Hymen were laid up like winter bats,
Till all men grew to rate us at our worth,
Not vassals to be beat, nor pretty babes
To be dandled, no, but living wills, and sphered
Whole in ourselves and owed to none. Enough!
But now to leaven play with profit, you,
Know you no song, the true growth of your soil,
That gives the manners of your country-women?'
She spoke and turned her sumptuous head with eyes
Of shining expectation fixt on mine.
Then while I dragged my brains for such a song,
Cyril, with whom the bell-mouthed glass had wrought,
Or mastered by the sense of sport, began
To troll a careless, careless tavern-catch
Of Moll and Meg, and strange experiences
Unmeet for ladies. Florian nodded at him,
I frowning; Psyche flushed and wanned and shook;
The lilylike Melissa drooped her brows;
751
'Forbear,' the Princess cried; 'Forbear, Sir' I;
And heated through and through with wrath and love,
I smote him on the breast; he started up;
There rose a shriek as of a city sacked;
Melissa clamoured 'Flee the death;' 'To horse'
Said Ida; 'home! to horse!' and fled, as flies
A troop of snowy doves athwart the dusk,
When some one batters at the dovecote-doors,
Disorderly the women. Alone I stood
With Florian, cursing Cyril, vext at heart,
In the pavilion: there like parting hopes
I heard them passing from me: hoof by hoof,
And every hoof a knell to my desires,
Clanged on the bridge; and then another shriek,
'The Head, the Head, the Princess, O the Head!'
For blind with rage she missed the plank, and rolled
In the river. Out I sprang from glow to gloom:
There whirled her white robe like a blossomed branch
Rapt to the horrible fall: a glance I gave,
No more; but woman-vested as I was
Plunged; and the flood drew; yet I caught her; then
Oaring one arm, and bearing in my left
The weight of all the hopes of half the world,
Strove to buffet to land in vain. A tree
Was half-disrooted from his place and stooped
To wrench his dark locks in the gurgling wave
Mid-channel. Right on this we drove and caught,
And grasping down the boughs I gained the shore.
There stood her maidens glimmeringly grouped
In the hollow bank. One reaching forward drew
My burthen from mine arms; they cried 'she lives:'
They bore her back into the tent: but I,
So much a kind of shame within me wrought,
Not yet endured to meet her opening eyes,
Nor found my friends; but pushed alone on foot
(For since her horse was lost I left her mine)
Across the woods, and less from Indian craft
Than beelike instinct hiveward, found at length
The garden portals. Two great statues, Art
And Science, Caryatids, lifted up
A weight of emblem, and betwixt were valves
752
Of open-work in which the hunter rued
His rash intrusion, manlike, but his brows
Had sprouted, and the branches thereupon
Spread out at top, and grimly spiked the gates.
A little space was left between the horns,
Through which I clambered o'er at top with pain,
Dropt on the sward, and up the linden walks,
And, tost on thoughts that changed from hue to hue,
Now poring on the glowworm, now the star,
I paced the terrace, till the Bear had wheeled
Through a great arc his seven slow suns.
A step
Of lightest echo, then a loftier form
Than female, moving through the uncertain gloom,
Disturbed me with the doubt 'if this were she,'
But it was Florian. 'Hist O Hist,' he said,
'They seek us: out so late is out of rules.
Moreover "seize the strangers" is the cry.
How came you here?' I told him: 'I' said he,
'Last of the train, a moral leper, I,
To whom none spake, half-sick at heart, returned.
Arriving all confused among the rest
With hooded brows I crept into the hall,
And, couched behind a Judith, underneath
The head of Holofernes peeped and saw.
Girl after girl was called to trial: each
Disclaimed all knowledge of us: last of all,
Melissa: trust me, Sir, I pitied her.
She, questioned if she knew us men, at first
Was silent; closer prest, denied it not:
And then, demanded if her mother knew,
Or Psyche, she affirmed not, or denied:
From whence the Royal mind, familiar with her,
Easily gathered either guilt. She sent
For Psyche, but she was not there; she called
For Psyche's child to cast it from the doors;
She sent for Blanche to accuse her face to face;
And I slipt out: but whither will you now?
And where are Psyche, Cyril? both are fled:
What, if together? that were not so well.
Would rather we had never come! I dread
753
His wildness, and the chances of the dark.'
'And yet,' I said, 'you wrong him more than I
That struck him: this is proper to the clown,
Though smocked, or furred and purpled, still the clown,
To harm the thing that trusts him, and to shame
That which he says he loves: for Cyril, howe'er
He deal in frolic, as tonight--the song
Might have been worse and sinned in grosser lips
Beyond all pardon--as it is, I hold
These flashes on the surface are not he.
He has a solid base of temperament:
But as the waterlily starts and slides
Upon the level in little puffs of wind,
Though anchored to the bottom, such is he.'
Scarce had I ceased when from a tamarisk near
Two Proctors leapt upon us, crying, 'Names:'
He, standing still, was clutched; but I began
To thrid the musky-circled mazes, wind
And double in and out the boles, and race
By all the fountains: fleet I was of foot:
Before me showered the rose in flakes; behind
I heard the puffed pursuer; at mine ear
Bubbled the nightingale and heeded not,
And secret laughter tickled all my soul.
At last I hooked my ankle in a vine,
That claspt the feet of a Mnemosyne,
And falling on my face was caught and known.
They haled us to the Princess where she sat
High in the hall: above her drooped a lamp,
And made the single jewel on her brow
Burn like the mystic fire on a mast-head,
Prophet of storm: a handmaid on each side
Bowed toward her, combing out her long black hair
Damp from the river; and close behind her stood
Eight daughters of the plough, stronger than men,
Huge women blowzed with health, and wind, and rain,
And labour. Each was like a Druid rock;
Or like a spire of land that stands apart
Cleft from the main, and wailed about with mews.
754
Then, as we came, the crowd dividing clove
An advent to the throne: and therebeside,
Half-naked as if caught at once from bed
And tumbled on the purple footcloth, lay
The lily-shining child; and on the left,
Bowed on her palms and folded up from wrong,
Her round white shoulder shaken with her sobs,
Melissa knelt; but Lady Blanche erect
Stood up and spake, an affluent orator.
'It was not thus, O Princess, in old days:
You prized my counsel, lived upon my lips:
I led you then to all the Castalies;
I fed you with the milk of every Muse;
I loved you like this kneeler, and you me
Your second mother: those were gracious times.
Then came your new friend: you began to change-I saw it and grieved--to slacken and to cool;
Till taken with her seeming openness
You turned your warmer currents all to her,
To me you froze: this was my meed for all.
Yet I bore up in part from ancient love,
And partly that I hoped to win you back,
And partly conscious of my own deserts,
And partly that you were my civil head,
And chiefly you were born for something great,
In which I might your fellow-worker be,
When time should serve; and thus a noble scheme
Grew up from seed we two long since had sown;
In us true growth, in her a Jonah's gourd,
Up in one night and due to sudden sun:
We took this palace; but even from the first
You stood in your own light and darkened mine.
What student came but that you planed her path
To Lady Psyche, younger, not so wise,
A foreigner, and I your countrywoman,
I your old friend and tried, she new in all?
But still her lists were swelled and mine were lean;
Yet I bore up in hope she would be known:
Then came these wolves: ~they~ knew her: ~they~ endured,
Long-closeted with her the yestermorn,
755
To tell her what they were, and she to hear:
And me none told: not less to an eye like mine
A lidless watcher of the public weal,
Last night, their mask was patent, and my foot
Was to you: but I thought again: I feared
To meet a cold "We thank you, we shall hear of it
From Lady Psyche:" you had gone to her,
She told, perforce; and winning easy grace
No doubt, for slight delay, remained among us
In our young nursery still unknown, the stem
Less grain than touchwood, while my honest heat
Were all miscounted as malignant haste
To push my rival out of place and power.
But public use required she should be known;
And since my oath was ta'en for public use,
I broke the letter of it to keep the sense.
I spoke not then at first, but watched them well,
Saw that they kept apart, no mischief done;
And yet this day (though you should hate me for it)
I came to tell you; found that you had gone,
Ridden to the hills, she likewise: now, I thought,
That surely she will speak; if not, then I:
Did she? These monsters blazoned what they were,
According to the coarseness of their kind,
For thus I hear; and known at last (my work)
And full of cowardice and guilty shame,
I grant in her some sense of shame, she flies;
And I remain on whom to wreak your rage,
I, that have lent my life to build up yours,
I that have wasted here health, wealth, and time,
And talent, I--you know it--I will not boast:
Dismiss me, and I prophesy your plan,
Divorced from my experience, will be chaff
For every gust of chance, and men will say
We did not know the real light, but chased
The wisp that flickers where no foot can tread.'
She ceased: the Princess answered coldly, 'Good:
Your oath is broken: we dismiss you: go.
For this lost lamb (she pointed to the child)
Our mind is changed: we take it to ourself.'
756
Thereat the Lady stretched a vulture throat,
And shot from crooked lips a haggard smile.
'The plan was mine. I built the nest' she said
'To hatch the cuckoo. Rise!' and stooped to updrag
Melissa: she, half on her mother propt,
Half-drooping from her, turned her face, and cast
A liquid look on Ida, full of prayer,
Which melted Florian's fancy as she hung,
A Niobëan daughter, one arm out,
Appealing to the bolts of Heaven; and while
We gazed upon her came a little stir
About the doors, and on a sudden rushed
Among us, out of breath as one pursued,
A woman-post in flying raiment. Fear
Stared in her eyes, and chalked her face, and winged
Her transit to the throne, whereby she fell
Delivering sealed dispatches which the Head
Took half-amazed, and in her lion's mood
Tore open, silent we with blind surmise
Regarding, while she read, till over brow
And cheek and bosom brake the wrathful bloom
As of some fire against a stormy cloud,
When the wild peasant rights himself, the rick
Flames, and his anger reddens in the heavens;
For anger most it seemed, while now her breast,
Beaten with some great passion at her heart,
Palpitated, her hand shook, and we heard
In the dead hush the papers that she held
Rustle: at once the lost lamb at her feet
Sent out a bitter bleating for its dam;
The plaintive cry jarred on her ire; she crushed
The scrolls together, made a sudden turn
As if to speak, but, utterance failing her,
She whirled them on to me, as who should say
'Read,' and I read--two letters--one her sire's.
'Fair daughter, when we sent the Prince your way,
We knew not your ungracious laws, which learnt,
We, conscious of what temper you are built,
Came all in haste to hinder wrong, but fell
Into his father's hands, who has this night,
You lying close upon his territory,
757
Slipt round and in the dark invested you,
And here he keeps me hostage for his son.'
The second was my father's running thus:
'You have our son: touch not a hair of his head:
Render him up unscathed: give him your hand:
Cleave to your contract: though indeed we hear
You hold the woman is the better man;
A rampant heresy, such as if it spread
Would make all women kick against their Lords
Through all the world, and which might well deserve
That we this night should pluck your palace down;
And we will do it, unless you send us back
Our son, on the instant, whole.'
So far I read;
And then stood up and spoke impetuously.
'O not to pry and peer on your reserve,
But led by golden wishes, and a hope
The child of regal compact, did I break
Your precinct; not a scorner of your sex
But venerator, zealous it should be
All that it might be: hear me, for I bear,
Though man, yet human, whatsoe'er your wrongs,
From the flaxen curl to the gray lock a life
Less mine than yours: my nurse would tell me of you;
I babbled for you, as babies for the moon,
Vague brightness; when a boy, you stooped to me
From all high places, lived in all fair lights,
Came in long breezes rapt from inmost south
And blown to inmost north; at eve and dawn
With Ida, Ida, Ida, rang the woods;
The leader wildswan in among the stars
Would clang it, and lapt in wreaths of glowworm light
The mellow breaker murmured Ida. Now,
Because I would have reached you, had you been
Sphered up with Cassiopëia, or the enthroned
Persephonè in Hades, now at length,
Those winters of abeyance all worn out,
A man I came to see you: but indeed,
Not in this frequence can I lend full tongue,
O noble Ida, to those thoughts that wait
758
On you, their centre: let me say but this,
That many a famous man and woman, town
And landskip, have I heard of, after seen
The dwarfs of presage: though when known, there grew
Another kind of beauty in detail
Made them worth knowing; but in your I found
My boyish dream involved and dazzled down
And mastered, while that after-beauty makes
Such head from act to act, from hour to hour,
Within me, that except you slay me here,
According to your bitter statute-book,
I cannot cease to follow you, as they say
The seal does music; who desire you more
Than growing boys their manhood; dying lips,
With many thousand matters left to do,
The breath of life; O more than poor men wealth,
Than sick men health--yours, yours, not mine--but half
Without you; with you, whole; and of those halves
You worthiest; and howe'er you block and bar
Your heart with system out from mine, I hold
That it becomes no man to nurse despair,
But in the teeth of clenched antagonisms
To follow up the worthiest till he die:
Yet that I came not all unauthorized
Behold your father's letter.'
On one knee
Kneeling, I gave it, which she caught, and dashed
Unopened at her feet: a tide of fierce
Invective seemed to wait behind her lips,
As waits a river level with the dam
Ready to burst and flood the world with foam:
And so she would have spoken, but there rose
A hubbub in the court of half the maids
Gathered together: from the illumined hall
Long lanes of splendour slanted o'er a press
Of snowy shoulders, thick as herded ewes,
And rainbow robes, and gems and gemlike eyes,
And gold and golden heads; they to and fro
Fluctuated, as flowers in storm, some red, some pale,
All open-mouthed, all gazing to the light,
Some crying there was an army in the land,
And some that men were in the very walls,
759
And some they cared not; till a clamour grew
As of a new-world Babel, woman-built,
And worse-confounded: high above them stood
The placid marble Muses, looking peace.
Not peace she looked, the Head: but rising up
Robed in the long night of her deep hair, so
To the open window moved, remaining there
Fixt like a beacon-tower above the waves
Of tempest, when the crimson-rolling eye
Glares ruin, and the wild birds on the light
Dash themselves dead. She stretched her arms and called
Across the tumult and the tumult fell.
'What fear ye, brawlers? am not I your Head?
On me, me, me, the storm first breaks: ~I~ dare
All these male thunderbolts: what is it ye fear?
Peace! there are those to avenge us and they come:
If not,--myself were like enough, O girls,
To unfurl the maiden banner of our rights,
And clad in iron burst the ranks of war,
Or, falling, promartyr of our cause,
Die: yet I blame you not so much for fear:
Six thousand years of fear have made you that
From which I would redeem you: but for those
That stir this hubbub--you and you--I know
Your faces there in the crowd--tomorrow morn
We hold a great convention: then shall they
That love their voices more than duty, learn
With whom they deal, dismissed in shame to live
No wiser than their mothers, household stuff,
Live chattels, mincers of each other's fame,
Full of weak poison, turnspits for the clown,
The drunkard's football, laughing-stocks of Time,
Whose brains are in their hands and in their heels
But fit to flaunt, to dress, to dance, to thrum,
To tramp, to scream, to burnish, and to scour,
For ever slaves at home and fools abroad.'
She, ending, waved her hands: thereat the crowd
Muttering, dissolved: then with a smile, that looked
A stroke of cruel sunshine on the cliff,
760
When all the glens are drowned in azure gloom
Of thunder-shower, she floated to us and said:
'You have done well and like a gentleman,
And like a prince: you have our thanks for all:
And you look well too in your woman's dress:
Well have you done and like a gentleman.
You saved our life: we owe you bitter thanks:
Better have died and spilt our bones in the flood-Then men had said--but now--What hinders me
To take such bloody vengeance on you both?-Yet since our father--Wasps in our good hive,
You would-be quenchers of the light to be,
Barbarians, grosser than your native bears-O would I had his sceptre for one hour!
You that have dared to break our bound, and gulled
Our servants, wronged and lied and thwarted us-~I~ wed with thee! ~I~ bound by precontract
Your bride, our bondslave! not though all the gold
That veins the world were packed to make your crown,
And every spoken tongue should lord you. Sir,
Your falsehood and yourself are hateful to us:
I trample on your offers and on you:
Begone: we will not look upon you more.
Here, push them out at gates.'
In wrath she spake.
Then those eight mighty daughters of the plough
Bent their broad faces toward us and addressed
Their motion: twice I sought to plead my cause,
But on my shoulder hung their heavy hands,
The weight of destiny: so from her face
They pushed us, down the steps, and through the court,
And with grim laughter thrust us out at gates.
We crossed the street and gained a petty mound
Beyond it, whence we saw the lights and heard the voices murmuring. While I
listened, came
On a sudden the weird seizure and the doubt:
I seemed to move among a world of ghosts;
The Princess with her monstrous woman-guard,
The jest and earnest working side by side,
The cataract and the tumult and the kings
761
Were shadows; and the long fantastic night
With all its doings had and had not been,
And all things were and were not.
This went by
As strangely as it came, and on my spirits
Settled a gentle cloud of melancholy;
Not long; I shook it off; for spite of doubts
And sudden ghostly shadowings I was one
To whom the touch of all mischance but came
As night to him that sitting on a hill
Sees the midsummer, midnight, Norway sun
Set into sunrise; then we moved away.
Thy voice is heard through rolling drums,
That beat to battle where he stands;
Thy face across his fancy comes,
And gives the battle to his hands:
A moment, while the trumpets blow,
He sees his brood about thy knee;
The next, like fire he meets the foe,
And strikes him dead for thine and thee.
So Lilia sang: we thought her half-possessed,
She struck such warbling fury through the words;
And, after, feigning pique at what she called
The raillery, or grotesque, or false sublime-Like one that wishes at a dance to change
The music--clapt her hands and cried for war,
Or some grand fight to kill and make an end:
And he that next inherited the tale
Half turning to the broken statue, said,
'Sir Ralph has got your colours: if I prove
Your knight, and fight your battle, what for me?'
It chanced, her empty glove upon the tomb
Lay by her like a model of her hand.
She took it and she flung it. 'Fight' she said,
'And make us all we would be, great and good.'
He knightlike in his cap instead of casque,
A cap of Tyrol borrowed from the hall,
Arranged the favour, and assumed the Prince.
762
~ Alfred Lord Tennyson,#NFDB
267 Integral Yoga
33 Christianity
31 Poetry
30 Occultism
23 Philosophy
19 Psychology
16 Fiction
13 Yoga
7 Theosophy
5 Integral Theory
5 Cybernetics
4 Mythology
3 Education
2 Science
2 Baha i Faith
1 Thelema
1 Sufism
1 Hinduism
1 Alchemy
186 Sri Aurobindo
169 The Mother
142 Satprem
17 Nolini Kanta Gupta
16 Saint Augustine of Hippo
16 Carl Jung
14 William Wordsworth
11 Sri Ramakrishna
11 H P Lovecraft
10 Plotinus
9 George Van Vrekhem
8 Rudolf Steiner
7 Aleister Crowley
6 Plato
6 Pierre Teilhard de Chardin
6 James George Frazer
5 Percy Bysshe Shelley
5 Norbert Wiener
5 A B Purani
4 Sri Ramana Maharshi
4 Jordan Peterson
4 Franz Bardon
3 Swami Krishnananda
2 Walt Whitman
2 Robert Browning
2 Paul Richard
2 Ovid
2 Joseph Campbell
2 Jorge Luis Borges
2 Jean Gebser
2 Henry David Thoreau
2 Friedrich Nietzsche
2 Baha u llah
2 Aldous Huxley
47 The Synthesis Of Yoga
25 The Life Divine
18 Record of Yoga
16 Agenda Vol 10
15 Agenda Vol 13
14 Wordsworth - Poems
14 Questions And Answers 1957-1958
13 City of God
13 Agenda Vol 11
13 Agenda Vol 09
12 Agenda Vol 12
12 Agenda Vol 07
11 Lovecraft - Poems
11 Essays In Philosophy And Yoga
10 The Gospel of Sri Ramakrishna
10 On Thoughts And Aphorisms
10 Essays Divine And Human
9 Sri Aurobindo or the Adventure of Consciousness
9 Preparing for the Miraculous
9 Agenda Vol 08
9 Agenda Vol 05
9 Agenda Vol 03
8 Vedic and Philological Studies
7 The Human Cycle
7 Mysterium Coniunctionis
7 Letters On Yoga IV
7 Agenda Vol 06
6 Theosophy
6 The Golden Bough
6 On the Way to Supermanhood
6 Letters On Yoga II
6 Letters On Yoga I
6 Essays On The Gita
6 Agenda Vol 04
5 The Secret Doctrine
5 Talks
5 Shelley - Poems
5 Evening Talks With Sri Aurobindo
5 Cybernetics
4 The Phenomenon of Man
4 The Archetypes and the Collective Unconscious
4 Savitri
4 Questions And Answers 1955
4 Maps of Meaning
4 Liber ABA
4 Collected Works of Nolini Kanta Gupta - Vol 04
4 Agenda Vol 02
3 The Study and Practice of Yoga
3 The Confessions of Saint Augustine
3 Prayers And Meditations
3 Plotinus - Complete Works Vol 03
3 Plotinus - Complete Works Vol 01
3 Magick Without Tears
3 Isha Upanishad
3 Collected Works of Nolini Kanta Gupta - Vol 05
3 Collected Works of Nolini Kanta Gupta - Vol 01
3 Aion
2 Words Of Long Ago
2 Whitman - Poems
2 Walden
2 The Practice of Psycho therapy
2 The Practice of Magical Evocation
2 The Perennial Philosophy
2 The Hero with a Thousand Faces
2 The Ever-Present Origin
2 Questions And Answers 1956
2 Questions And Answers 1954
2 Plotinus - Complete Works Vol 04
2 Plotinus - Complete Works Vol 02
2 On Education
2 Metamorphoses
2 Letters On Yoga III
2 Letters On Poetry And Art
2 Initiation Into Hermetics
2 Collected Works of Nolini Kanta Gupta - Vol 07
2 Collected Works of Nolini Kanta Gupta - Vol 03
2 Collected Works of Nolini Kanta Gupta - Vol 02
2 Browning - Poems
2 Agenda Vol 01
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
--- THE FIRST VISION OF KALI
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
Witness the tremendous, but transitory, vogue of
ping-pong and diabolo. Those games in which per-
--
its ecstasies are only transitory, is contemptible.
Paragraph 5. Coote is a blackmailer exposed by The
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
That transitory glow of magic fire
So now dissolved in bright accustomed air.
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
In him that high transition laid its base.
Original and supernal Immanence
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
In the leap of a transitional moment brings
Surprises of creation never achieved
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
We are at a moment of transition in the history of the earth.
It is merely a moment in eternal time, but this moment is long
0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
When I went back to bed, the transitional period lasted 45 minutes. During this time, I tried to locate the role of the individual consciousness on earth. In a flash, I understood its purpose. For you see, as long as the experience lasted, I did not feel any necessity at all of an individuality for this supreme flood to manifest. Then I understood, precisely, that the individuality served to put into contact, in this flood, all that reached out towards what is called Ithis individualized representation of the Divinein order to receive help and support from it, and to be put into contact. I did not say put into contact WITH this flood but put into contact IN this flood, for it was not happening outsidenothing was outside this flood, nothing exists outside it.
And what was really very lovely was the ACCURACY and the power which directed the forces. I watched this for three quarters of an hour: for each thing that presented itself (it could have been someone thinking, something taking place, anything at all), a special little concentration of this flood went exactly onto that point, like a special insistence.
0 1960-10-25, #Agenda Vol 01, #unset, #Zen
This is why I tell people (not that I expect them to do it, at least not now, but its good they know) that its NOT a matter of fate, NOT something that completely escapes our control, NOT some sort of Law of Nature over which we have no powerit is not so. We are truly the masters of everything which has been brought together to create our transitory individuality; we have been given the power of control, if only we knew how to use it.
Its a discipline, a tremendous tapasya.9
0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
A few days later, Mother rectified: 'I have looked at the experience again and realized that it's not Vedic but pre-Vedic. The experience put me into contact with a civilization prior to the Vedas the Rishis and the Vedas are a kind of transition between that vanished civilization and the Indian civilization which grew out of the Vedic Age. It was yesterday [January 26] that I perceived this, and it was quite interesting.'
In the Vedas, the panis and dasyus represent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the Aryan warrior must recover these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
Man on earth1 is a transitional being and as a consequence, in the course of his evolution, he has had several successive natures following an ascending curve which they will continue to follow until he touches the threshold of the supramental nature and is transformed into a superman. This curve is the spiral of mental development.
We tend to apply the word natural to all spontaneous manifestation not resulting from a choice or a preconceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems more natural to us in his simplicity. But this naturalness bears a close resemblance to the animals and is quite low on the human evolutionary scale. Man will not recapture this spontaneity free of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
I cant say I was surprised, but I admired the mighty power by which the simple fact of having been here and died here was sufficient to help you to the utmost in that transition.
But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing terrestrial conditions). It was the idea of an ideal city, the nucleus of a small ideal country, having only superficial and extremely limited contacts with the old world. One would already have to conceive (its possible) of a Power sufficient to be at once a protection against aggression or bad will (this would not be the most difficult protection to provide) and a protection (which can just barely be imagined) against infiltration and admixture. From the social or organizational standpoint, these problems are not difficult, nor from the standpoint of inner life; the problem is the relationship with what is not supramentalizedpreventing infiltration or admixture, keeping the nucleus from falling back into an inferior creation during the transitional period.
(silence)
0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
Ive had that experience for a very long time and now its completely established. It used to be transitory, but now its constant.
It is the indispensable foundation.
0 1962-05-13, #Agenda Vol 03, #The Mother, #Integral Yoga
You say it yourself: the transition from the true Consciousness to ordinary consciousness.
Thats it exactly. Descent doesnt convey the actual sensation there was no sensation of descent. None. Neither of ascent nor descent. None at all. Those creative gusts had no POSITION in relation to the creation; it was. There was ONLY THAT. THAT ALONE existed. Nothing else.
0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
I didnt receive a promisethis Voice made me remember a promise I had made. I was saying to myself, How to connect this true Consciousness to the other oneits impossible! And just then I seemed to hear not Sri Aurobindo exactly, because then you immediately think of a particular body, but that sort of Voice saying to me, Your promise. You said you would do the Work. So thats when I said, Yes, I shall do the Work. And from that moment on the process of materialization began, the entire transition from the true Consciousness to the ordinary consciousness.
I didnt receive a promise, but a reminder of the promise I had made.
--
And the moment I became aware that it was decreed, I thought, But how can THAT be translated into that? How can the two be joined? That was when the words came: You promised to do it, therefore you will do it; and slowly the transition began, as if I were again being sent back to do it. Yes, as if You promised to do it and you will do it; well, thats what I meant by a promise. And I came back towards this body to do it.
I said on April 3 the body was the battlefield, that the battle was being waged IN this body. And then in that experience [of April 13] I was sent back into the body, because the thing that last creative gusthad to be realized through this body.
0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
So I am in a transitional positionits all very well to see whats wrong, but there should at least be something thats right!
I have been given certain promisesgreat promises. Not promises, but what comes is: This is how it will be. Great thingsconcrete manifestations of the divine Power, the divine Consciousness, the divine Action. And spontaneous, natural, inevitable.
0 1962-07-28, #Agenda Vol 03, #The Mother, #Integral Yoga
In practice, these periods overlap, but approximately every twelve years a particular type of development predominated, in this order: consciousness first, then the vital (mainly from the aesthetic point of view, but a study of sensations as well), then the mind, then spiritual realization. And in between the vital and mental phases came the brief period of occultism, serving both as a transition and a basis for spiritual development.
In fact, Mother met Theon for the first time one day in 1904, in Paris. Then she went to Tlemcen in 1905 and again in 1906.
0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
Ive been focusing on this lately. Ive been looking at the difference between similar events in the lives of human beings and the lives of animals. If you identify with animals, you clearly see that they dont take things tragically at allexcept for those which have come into contact with man. (But then theyre not in their natural state; its a transitional state, they are beings in transition between animal and man.) And naturally the first things they pick up from man are his defects thats always whats easiest to pick up! And then they make themselves unhappy for nothing.
So many things, so many things. Human beings have made an appalling tragedy out of death. And I saw, with all these recent experiences, I saw how many, many poor human beings have been destroyed by the very people they loved the most! Under the pretext that they were dead.
0 1962-10-16, #Agenda Vol 03, #The Mother, #Integral Yoga
I have the feeling I am learning a lot of things about this transition called death. Its starting to become thinner and thinner, more and more unreal. It is very interesting.
(silence)
0 1962-11-07, #Agenda Vol 03, #The Mother, #Integral Yoga
"This state is clearly outside time and space, that's certain. So you go from the state in time and space to the state where you're outside time and space, and NOT by a change of place ... something! It's something that happens inside, instantaneously. It's not a long passage like the long and gradual movement you experience in meditation, for instance; the passage into Sat isn't a gradual transition from one state to another: it is sudden, like an immediate reversal. But as I just said, there are no words for it; 'reversal' is infinitely too violent for expressing it."
***
0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
I can see I am still (and God knows how long it will last!) in that transitional period Sri Aurobindo describes in The Yoga of Self-Perfection. A period when the true thing is getting established but the tail of the old thing trails behind, mixes in and colors things. Well, its an old habit, and it takes SUCH a long time to go away.
The habit of not understanding something unless it can be mentally explained is disastrous, for instance. This feeling we have that we dont understand something unless we can explain it thats really disastrous. That half-hours experience was something absolute, you see, not for one second was there any concern to know what was going on (naturally!); it was absolute. And only when the time was up and I had to come out of it did I start wondering, What happened? What does it mean? It wasnt even that pronounced. Its simply an old habit, what we call understanding.
--
When I came out of it, I drew only one conclusion: Why am I not in such states more often? I waste my time with a mountain of external things: reading and writing letters, seeing people, doing this and that, putting some order into matter (theres a very strong tendency to bring orderan order of a higher logicinto SMALL material things)why? Then the reply came, not in words but very clearly: Dont worry (Mother laughs). It has to be this way and its a time of transition.
A time will come when it will all be done automatically, but right now that would be impossible. As it is, the way the Force acts is already making people here a little disorientedits verging on being unintelligible to them. In other words, its beginning to obey another law. For instance, to know at the exact moment what needs to be done or said, whats going to happenif theres the slightest bit of concern or concentration to know, it doesnt come. But if I am just like that, simply in a kind of inner immobility, then for all the little details of life, I know at the exact moment. What needs to be said comes: you say this. And not like an order from outside: it just comes, there it is. What needs to be said is there, the reply that needs to be sent is there; the person who enters, entersyoure not forewarned. You do things in a kind of automatic way. In the mental world, you think of something before doing it (it may happen very fast, but both movements are distinct); here it isnt like that.
--
We must, we must have the endurance for the transition. There has to be a transition.
(silence)
--
One day, I dont remember on what occasion, I saw what had motivated the forefa thers who wrote the Vedas: it was the need for immortality; they were in quest of immortality.6 From there, I went on to Buddha and saw what had set the Buddha on his way: this kind of need for permanence, purely and simply; the vision of the impermanence of things had profoundly troubled him, and he felt the need for Permanence. His whole quest was to find the Permanent (why was he so anxious to have the Permanent?). There are a few things like that in human nature, in the deep human need. And then I saw another such need: a need for the Certitude which is security. I dont know how to explain it. Because I had the experience of it, I saw it was one of the human needs; and I understood it very intensely, for when I met Sri Aurobindo, this Certitude is what made me feel I had found the Truth I needed. And I didnt realize how DEEP this need was until he left his bodyjust then, at the moment of the transition. Then the entire physical consciousness felt its certitude and security collapse. At that moment I saw (we spoke about it with Nolini a year later and he had had exactly the same impression), I saw this was similar to Buddhas experience when he realized that everything was impermanent and so all of life collapsed in other words, Something Else HAD to be found. Well, at that moment. Id already had all my experiences, but with Sri Aurobindo, for the thirty years I lived with him (a little more than thirty years), I lived in an absolute, an absolute of securitya sense of total security, even physical, even the most material security. A sense of absolute security, because Sri Aurobindo was there. And it held me up, you know, like this (gesture of being carried): not for ONE MINUTE in those thirty years did it leave me. That was why I could do my work with a Base, really, a Base of absolutenessof eternity and absoluteness. I realized it when he left: THAT suddenly collapsed.
And then I understood that it is one of lifes needs (there are several); and its what spurs the human being to get out of his present state and find another one. These needs are (whats the word?) the seeds, the germs of evolution. They compel us to progress. The whole time Sri Aurobindo was here, as I said, individual progress was automatic: all the progress Sri Aurobindo made, I made. But I was in a state of eternity, of absoluteness, with a feeling of such security, in every circumstance. Nothing, nothing unfortunate could happen, for he was there. So when he left, all at oncea fall into a pit. And thats what projected me wholly (Mother gestures forward).
0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
So I will go on. If there are corrections, they can only come through the same process, because at this point to correct anyhow would spoil it all. There is also the mixing (for the logical mind) of future and present tenses but that too is deliberate. It all seems to come in another way. And well, I cant say, I havent read any French for ages, I have no knowledge of modern literatureto me everything is in the rhythm of the sound. I dont know what rhythm they use now, nor have I read what Sri Aurobindo wrote in The Future Poetry. They tell me that Savitris verse follows a certain rule he explained on the number of stresses in each line (and for this you should pronounce in the pure English way, which somewhat puts me off), and perhaps some rule of this kind will emerge in French? We cant say. I dont know. Unless languages grow more fluid as the body and mind grow more plastic? Possible. Language too, maybe: instead of creating a new language, there may be transitional languages, as, for instance (not a particularly fortunate departure, but still), the way American is emerging from English. Maybe a new language will emerge in a similar way?
In my case it was from the age of twenty to thirty that I was concerned with French (before twenty I was more involved in vision: painting; and sound: music), but as regards language, literature, language sounds (written or spoken), it was approximately from twenty to thirty. The Prayers and Meditations were written spontaneously with that rhythm. If I stayed in an ordinary consciousness I would get the knack of that rhythm but now it doesnt work that way, it wont do!
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 1963-06-12, #Agenda Vol 04, #The Mother, #Integral Yoga
It was a rather acute sensation that when the world, the earth, goes from one state to another, there is a sort of transition; it is always like a ridge between two mountains (gesture of a precarious balance), and there is a very perilous moment when the slightest thing can cause a catastrophewhich means a lot of things would have to be built anew. The same phenomenon exists too on a very small scale, for individuals, in the sense that when they go from one state of consciousnessa collection of states which constitutes their individualityto a higher state, or when they introduce into their state an element that will yield a higher synthesis, there is always a dangerous period when a catastrophe is possible. And the sensation I had last night was that the earth is now going through one such period of transition, and there isthere was or there isa possibility of catastrophe.
(silence)
0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother returns to the previous conversation, in which she spoke of perilous periods of transition for the earth and for individuals, when everything hangs in a precarious balance.)
It keeps happening fairly often.
0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
There is a period (a period which from the human point of view may seem long, but which can certainly), a transitional period which must begin with the perception of what has to come, followed by the aspiration, the will to become it, and then the work of transformation.
How far have we gone in that work of transformation?
--
Its not much, not a large part of the being that would like to know. It happens when the body feels quite bizarre, not at all, AT ALL as it was before, but also not at all as it thinks it should be. A transitional period which is truly unsatisfactory, in the sense that you no longer feel the strength you had, the capacities you had, but you dont feel at all the Power and capacities you expect eitheryou are halfway between, neither like this nor like that. With, now and then, some absolutely bewildering things, things that make you stare wide-eyed, Oh, thats how it is! But at the same time, such tiresome limitations, tiresome.
That is the part (a completely childish part) which needs a little encouragement: Come on, dont worry, youre on the right track. But thats childish. The only way is to keep quiet and go on without worrying.
0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
Then I was told (but not with words), very clearly and very strongly, that it was a transition necessary for your integral development INTEGRAL. And that I shouldnt worry.
Though I do.
--
Afterwards it came to me that it was a transition. So I hope it wont last too long.3
A little change in your mental attitude is necessary; what in fact we could call a little cure of a pessimismor a big cure of a little pessimism! Voil somewhere: its for you to know where.
But its a transition, nothing other than a transition.
The body is very ignorant (that we know, it goes without saying!), so the minute something is wrong with it, I cant say it gets afraid, but it feels its VERY serious (laughing)always! (I know this from experience, for myself.) Until you have CAREFULLY explained to it that it should be a good boy, keep very quiet, not be afraid and let itself be carried along.
--
Its a transitional period but isnt the transitional period constant?! It must be constant. Only, a point comes nevertheless when it becomes absolutely conscious and willed, and then it no longer has the same character.
Basically, once we have emerged from Stupidity, there is there should be a rather considerable change.
0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
There is a curious transitional state in the most material consciousness, the body consciousness. A transition from the state of subjugation, of helplessness, in which one is constantly at the mercy of forces, vibrations, unexpected movements, all sorts of impulsesto the Power. The Power that asserts and realizes itself. Its the transition between the two; and there is almost a swarm of experiences of all types, from the most mental part of that consciousness down to the darkest, most material part.
And when I want to say something, there immediately comes from all corners a swarm of things that want to be said and rush in all at the same timewhich, naturally, prevents me from speaking.
0 1964-03-28, #Agenda Vol 05, #The Mother, #Integral Yoga
Only, I am in a transitional period in which I cannot actively look after people, that is, see them, talk to them, receive them, give them meditations I cant, its impossible, the body is unable to do both things. And it is clearly more important for it to attract as much Truth-Force as it can and work like this in silence (radiating gesture) than to help one, two, or three, or ten or a hundred people to progress.
Later on, I cant say. If a power of ANOTHER ORDER descends into the body, and if it recovers from the wear and tear of effort, then things may be different, but for the moment
0 1964-04-04, #Agenda Vol 05, #The Mother, #Integral Yoga
Oh, mon petit, yesterday or the day before, I heard something I dont exactly know what it isit isnt music, I mean it isnt the notation of some musical instrument: its the notation of a vibration of I cant say, I didnt understand.2 But in it At first, you feel exactly as if you had entered a madhouse: its completely incoherent, disjointed, and everything is unexpected because there is no logicabsolutely nothing mental. So you go from one sound to another, without any transition, and your first impression is exactly like its madness. But if you listen, now and then theres a sound, which isnt the sound of a musical instrument absolutely wonderful! But it lasts one second. You would like it to continuepfft! gone. And now and then there is a voice, quite like the human voice, you can almost hear words, there seem to be wordswhich made me think that the sound of our voice has its origin elsewhere (below or above, I dont know; where those vibrations come from I cannot say). And after a while, I saw that something in the being [Mothers being] was I cant say interested, it was something that enjoyed it, that didnt exactly have a pleasant sensation, but almost felt a need for the unforeseen, an unforeseen beyond all that we can imagine: disjointed, no logic, no sense, nothing. It SOUNDS like chaos, but all of a sudden I felt it wasnt chaos, it responded to another law. And when it came towards the end, I really wanted it to go on for a long time.
At first, you start laughing, you make fun of it, you giggle as if you were faced with something absolutely farcical. But now and then, oh! And youve hardly had the time to appreciate it when its already gonea marvel. A marvel: a sound the like of which I have never heard, which no instrument can produce.
0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
We are still in the middle of a transition.
(silence)
0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
Then, immediately, without transition, it was as if I was plunged in a bath of the Supremes Love with the sensation of something limitless; in other words, when you have the perception of space, that something is everywhere (its beyond the perception of space, but if you have the perception of space, its everywhere). And its a kind of homogenous vibratory mass, IMMOBILE, yet with an unparalleled intensity of vibration, which can be described as a warm, golden light (but its not that, its much more marvelous than that!). And then, its everywhere at once, everywhere always the same, without alternations of high and low, unchanging, in an unvarying intensity of sensation. And that something which is characteristic of divine nature (and is hard to express with words) is at the same time absolute immobility and absolute intensity of vibration. And That loves. There is no Lord, there are no things; there is no subject, no object. And That loves. But how can you say what That is? Its impossible. And That loves everywhere and everything, all the time, all at the same time.
All those stories those so-called saints and sages told about Gods Love coming and going, oh, its unspeakably stupid!Its THERE, eternally; It has always been there, eternally; It will always be there, eternally, always the same and at the highest of its possibility.
0 1964-08-08, #Agenda Vol 05, #The Mother, #Integral Yoga
You ask for the story of their death but some deaths have no story. It is the tranquil transition from one state of consciousness to another, peacefully entering a silent wait for another period of activity.
There are some things, like this one, that I wrote but never sent. I remember, there were people who had bombarded me with letters; I wrote this immediately, and then it stayed.
0 1964-08-15, #Agenda Vol 05, #The Mother, #Integral Yoga
Avoid the imagination that the supramental life will be only a heightened satisfaction of the desires of the vital and the body; nothing can be a greater obstacle to the Truth in its descent than this hope of glorification of the animal in the human nature. Mind wants the supramental state to be a confirmation of its own cherished ideas and preconceptions; the vital wants it to be a glorification of its own desires; the physical wants it to be a rich prolongation of its own comforts and pleasures and habits. If it were to be that, it would be only an exaggerated and highly magnified consummation of the animal and the human nature, not a transition from the human into the Divine.
Sri Aurobindo
0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
Obviously the transitional being, the being who does the Work, would have to be able to build a new body, or to give his cells a new possibility of action.
Yes, but those cells revert to dust.
--
It is clearly a transitional periodits interminable! If I start thinking and remembering what Sri Aurobindo saidhe said it would take 300 years. We have some time to wait, we neednt hurry.
The only thing is, you have neither a sense of power nor a sense of knowledge, nor even a sense of a relaxationyoure forever keeping hold of the body so that nothing happens to it. As soon as it has an experience, as it did the other day,4 its quite shaken.
0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
In this connection, there has been a whole period of study of this subject, on the purely physical level. To rise above all possibility of error, you tend to eliminate the opportunities for error; for instance, if you dont want to utter unnecessary words, you stop speaking. People who make a vow of silence imagine it gives a control over speech thats not true! It only eliminates the opportunities to speak, and therefore of saying unnecessary things. For food, its the same problem: how to eat only just what is needed? In the transitional state we find ourselves in, we no longer want to live that wholly animal life based on material exchanges and food, but it would be folly to think we have reached the state in which the body can live on without any food at all (still, there is already a big difference, since they are trying to find the nutritional essence in foods in order to reduce their volume); but the natural tendency is fastingwhich is a mistake!
For fear of acting wrongly, we stop doing anything; for fear of speaking wrongly, we stop saying anything; for fear of eating for the pleasure of eating, we stop eating anything thats not freedom, its simply reducing the manifestation to its minimum. And the natural outcome is Nirvana. But if the Lord wanted only Nirvana, there would be only Nirvana! He obviously conceives the coexistence of all opposites and that, to Him, must be the beginning of a totality. So, of course, you may, if you feel that you are meant for that, choose only one of His manifestations, that is to say, the absence of manifestation. But thats still a limitation. And its not the only way of finding Him, far from it!
0 1965-03-24, #Agenda Vol 06, #The Mother, #Integral Yoga
After perfect stillness, there is the movement of inner aspiration (I am always referring to the aspiration of the cells I am using words to describe something wordless, but there is no other way to express oneself), the surrender, that is to say, the SPONTANEOUS AND TOTAL acceptance of the supreme Will (which is unknown to us). Does the total Will want things to go this way or that way, that is, towards the disintegration of certain elements or towards? And then again, there are endless nuances: there is the passage from one height to another (I am speaking of cellular realizations, of course, dont forget that), I mean that you have a certain inner equilibrium, an equilibrium of movement, of life, and its understood that in order to go from one movement to a higher movement, there is almost always a descent, then a new ascent there is a transition. So does the shock received impel you to go down in order to climb up again, or does it impel you do go down in order to abandon old movements? Because there are cellular ways of being that have to disappear in order to give way to others; there are others that climb down in order to climb up again with a higher harmony and organization. This is the second point. And you should wait and see WITHOUT POSTULATING IN ADVANCE what has to be. There is especially, of course, the desire: the desire to be comfortable, the desire to be in peace and all that that must cease absolutely and disappear. You must be absolutely without any reaction, like this (gesture of immobile offering Upward, palms open). And then, when you are like that (you, meaning the cells), after a while the perception comes of the category the movement belongs to, and you just have to follow the perception, whether it is that something must disappear and be replaced by something else (which one doesnt know yet), or whether it is that something must be transformed.
And so forth. And its like that all the time.
0 1965-04-17, #Agenda Vol 06, #The Mother, #Integral Yoga
The transition between the two appears really possible only through the entry the conscious and willed entryof a supramentalized consciousness into a body that we could call an improved physical body, in other words, the human physical body as it is now, but improved: the improvement produced, for instance, by a TRUE physical training, not in its present exaggerated form but in its true sense. Its something I have seen fairly clearly: in an evolution (physical training is developing very fast nowadays, its not even half a century since it started), in evolution, that physical training will bring an improvement, that is, a suppleness, a balance, an endurance, and a harmony; these are the four qualitiessuppleness (plasticity), balance between the various parts of the being, endurance, and harmony of the body that will make it a more supple instrument for the supramentalized consciousness.
So the transition: a conscious and willed utilization by a supramentalized consciousness of a body prepared in that way. This body must be brought to the peak of its development and of the utilization of the cells in order to be yes, consciously impregnated with the supreme forces (which is being done here [in Mother] at the moment), and this to the utmost of its capacities. And if the consciousness that inhabits that body, that animates that body, has the required qualities in sufficient amount, it should normally be able to utilize that body to the utmost of its capacity of transformation, with the result that the waste caused by the death of decomposing cells should be reduced to a minimumto what extent? Thats precisely what still belongs to the unknown.
That would correspond to what Sri Aurobindo called the prolongation of life at will, for an indefinite length of time.
But as things are at present, it would seem there is a transitional period in which the consciousness has to switch from this body to another, better prepared bodybetter prepared outwardly, physically (not inwardly); outwardly, I mean, having acquired certain aptitudes through the present development, which this body doesnt have, of the four qualitieswhich it doesnt have in sufficient amount and completeness. That is to say, those four qualities must be in perfect accord and in sufficient amount to be able to bear the work of transformation.
I dont know if I can make myself understood.
--
But the transition which is really hard to perceive is the transition from the animal creation (which is perpetuated, of course) to the supramental formation; that transition hasnt taken place yet. The passage from that creation to the supramental creation of a body thats what we dont know. It is the passage from one to the other: how? It still is a somewhat more difficult problem than the passage from animal to man, you understand, because the process of human creation is refined, but it is the same Oh!
(The conversation is cut short by the doctors entry)
0 1965-04-21, #Agenda Vol 06, #The Mother, #Integral Yoga
Basically, once there is a body formed, precisely, by an ideal and an increasing development, a body with sufficient stuff and capacities, sufficient potential, there may very well be a rapid Descent of a supramental form, just as there was one with the human form. Because I know that (I know it from having lived it), I know that when the transitiona very obscure transitionfrom the animal to man (of which they have found fairly convincing traces) was sufficient, when the result was plastic enough, there was a Descent there was a mental descent of the human creation. And they were beings (there was a double descent; it was in fact particular in that it was double, male and female: it wasnt the descent of a single being, it was the descent of two beings), they were beings who lived in Nature an animal life, but with a mental consciousness; but there was no conflict with the general harmony. All the memories are absolutely clear of a spontaneous, animal life, perfectly natural, in Nature. A marvelously beautiful Nature that strangely resembles the nature in Ceylon and tropical countries: water, trees, fruits, flowers. And a life in harmony with animals: there was no sense of fear or difference. It was a very luminous, very harmonious, and very NATURAL life, in Nature.
And strangely, the story of Paradise would seem to be a mental distortion of what really happened. Of course, it all became ridiculous, and also with a tendency it gives you the feeling that a hostile will or an Asuric being tried to use that to make it the basis for a religion and to keep man under his thumb. But thats another matter.
0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
You remember what I had said? That it would be an improved physical body that would make the transition between the human body and the supramental body?1 Last night Sri Aurobindo told me in his own way that it was correct, that it was true. It was very interesting.
Very interesting.
0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
Outside the walls, in my first formation there was on one side the industrial estate, and on the other the fields, farms, etc., that were to supply the city. But that really meant a countrynot a large one, but a country. Now its much more limited; its not my symbol anymore, there are only four zones, and no walls. And there will be money. The other formation, you know, was really an ideal attempt. But I reckoned it would take many years before we began: at the time, I expected to begin only after twenty-four years. But now, its much more modest, its a transitional experiment, and its much more realizable the other plan was I nearly had the land: it was at the time of Sir Akbar (you remember?) of Hyderabad. They sent me photographs of Hyderabad State, and there, among those photos, I found my ideal place: an isolated hill (a rather large hill), below which a big river flowed. I told him, I would like to have this place, and he arranged the whole thing (it was all arranged, they had sent me the plans, and the papers and everything declaring it to be donated to the Ashram). But they set a condition (the area was a virgin forest and uncultivated lands): they would give the place on condition, naturally, that we would cultivate it, but the products had to be used on the spot; for instance the crops, the timber had to be used on the spot, not transported away, we werent allowed to take anything out of Hyderabad State. There was even N. who was a sailor and who said he would obtain a sailing boat from England to sail up the river, collect all the products and bring them back to us hereeverything was very well seen to! Then they set that condition. I asked if it was possible to remove it, then Sir Akbar died and it was over, the whole thing fell through. Afterwards I was glad it hadnt worked out because, with Sri Aurobindo gone, I could no longer leave Pondicherry I could leave Pondicherry only with him (provided he agreed to go and live in his ideal city). At the time I told Antonin Raymond, who built Golconde, about the project, and he was enthusiastic, he told me, As soon as you start building, call me and I will come. I showed him my plan (it was on the model of my symbol, enlarged), and he was quite enthusiastic, he found it magnificent.
It fell through. But the other project, which is just a small intermediate attempt, we can try.
0 1965-08-21, #Agenda Vol 06, #The Mother, #Integral Yoga
And then, the stupidity of people and things becomes cruel, because even in the ordinary consciousness, for me all those things are meaningless; but then with that need to keep two almost contradictory states together (a transitional period, of course), if you add to it a truckload of nonsense, its not pleasant.
Its like this gentleman [Death in Savitri], all the rubbish he says!
0 1965-11-27, #Agenda Vol 06, #The Mother, #Integral Yoga
There is clearly, even now, a transitional period, which may last a rather long time and is rather painful. But the sometimes painful effort (often painful) is made up for by a clear vision of the goal to be reached, of the goal that WILL be reachedan assurance, you know, a certitude. But it1 would be something that had the power to eliminate all the errors, all the distortions and ugliness of mental life, and then a very happy humanity, quite satisfied with being human, feeling no need whatsoever to be anything but human, but with a human beauty, a human harmony.
It was very charming, it was as though I were living in it. Contradictions had disappeared. As though I lived in that perfection. And it was almost like the ideal conceived by the supramental consciousness of a humanity that had become as perfect as it can be. It was very good.
--
But I clearly see that when the work is done as I am made to do it, it becomes that way very spontaneously. For instance, one of the very concrete things, which shows the problem clearly: humanity has the sex impulse quite naturally, spontaneously and, I may say, legitimately. This impulse will naturally and spontaneously disappear along with animality (a lot of other things will disappear, such as for instance the need to eat, perhaps also the need to sleep the way we do), but the most conscious impulse in a higher humanity, and which has remained as a source of bliss is a big word, but of joy, of delight, is certainly the sexual activity, which will have absolutely no more reason to exist in the functions of nature when the need to create in that way no longer exists. Therefore the capacity to come into contact with the joy in life will go up one rung or will orient itself differently. But what the spiritual aspirants of old had attempted on principlesexual negationis an absurd thing, because it must exist only in those who have gone beyond that stage and no longer have any animality in them. And it must fall off naturally, effortlessly, without struggle, just like that. Making it a focus of conflict, struggle and effort is ridiculous. To be sure, my experience with the Ashram has absolutely proved that to me, because I have seen all the stages and that all the ideas and prohibitions are absolutely useless, that its only when the consciousness stops being human that it falls off quite naturally. There is a transition there that may be somewhat difficult because transitional beings are always in a precarious balance, but inside oneself there is a sort of flame or need thanks to which the transition isnt painfulits not a painful effort, its something that can be done with a smile. But to want to impose that on those who arent ready for that transition is absurd. I have been much reproached for encouraging certain people to marry; there are lots of these children to whom I say, Get married, get married! I am told, What! You encourage them?its common sense.
Its common sense. They are human, but let them not pretend they arent.
--
Its the same thing with foodit will be the same thing. And there will probably be a transition in which our food will be less and less purely material. Thats what they are after nowadays: all their vitamins and tablets are an instinctive research for a less down-to-earth food, which certainly will serve as a transition.
There are lots of things like that. Since the 24th [the darshan day] I have been living in this new consciousness and have seen the picture of a lot of things. There are even experiences I had gone through which Ive understood now. Like for instance when I fasted for ten days (completely, without even a drop of water), without a thought for food (I didnt have time to eat), and it wasnt a struggle: it was a decision. And at that time there was a faculty in me which developed little by little, and when for example I breathed in flowers, it was nourishing. I saw it: you get nourished in a subtler way.
0 1966-01-22, #Agenda Vol 07, #The Mother, #Integral Yoga
Only, I have noticed that in this bodys life, Ive never had the same experience twice I may have the same type of experience to a higher degree or to a much vaster degree, but never identically the same. And I dont retain the experience: I am constantly, constantly (gesture forward), constantly forging ahead; you know, the work of transformation of the consciousness is so rapid, it must be done so fast that you dont have time to enjoy or dwell upon an experience or draw long-lasting satisfaction from it, its impossible. It comes powerfully, very powerfully, it changes everything, then something else comes. Its the same thing with the transformation of the cells: all kinds of little disorders come, but to the consciousness they are clearly disorders related to the transformation, so you see to that particular point, you want order to be restored; at the same time, something knows full well that the disorder came to make the transition from the ordinary automatic functioning to the conscious functioning under the direct Direction and the direct Influence of the Supreme. And the body itself knows this (still, its no fun to have a pain here or a pain there, or this or that being disorganized, but it KNOWS). And when that point has reached a certain stage of transformation, you move on to another point, then on to another, and on to another again. So nothing is done, no work is definitively done until everything is ready. So you have to do the same work again, but on a higher or a vaster level, or with more intensity or in greater detail (it depends on the case), until EVERYTHING has been brought to a homogeneous point and is ready in the same way.
According to what I see, its going as fast as it can go. But it takes a great deal of time. And everything is a question of changing the habit. The whole automatic habit of millennia must be changed into a conscious action, directly guided by the supreme Consciousness.
0 1966-02-26, #Agenda Vol 07, #The Mother, #Integral Yoga
The pure sensation has the experience of the two vibrations [the false and the true, the twisted and the straight vibrations], but the transition from one to the other is still a mystery. Its a mystery, because it cannot be explained: neither when it goes this way (gesture to the false direction) nor when it goes that way (gesture to the true direction).
So there is something that says like Thon, Learn to BE that way [on the true side] and stay that way. But there is an impression that the stay that way must depend on knowing why one is that way or how one is that way?
0 1966-03-09, #Agenda Vol 07, #The Mother, #Integral Yoga
It can only be a transition. Its a transitory mode.
From the standpoint of consciousness, its a tremendous gain! Because all slavery, all bonds with external things, all that is finished, it has completely fallen offcompletely fallen off: theres absolute freedom. In other words, That alone remains, the Supreme Master is the master. From that point of view, it can only be a gain. Its such a radical realization. It seems to be an absolute of freedom, something thats considered impossible to realize while living the ordinary life on earth.
0 1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
But how is the transition made? The transition that materializes? What is the secret of the passage from that very subtle physical to the physical proper? How is the passage made from one side to the other?
Mon petit, I dont know what comparison I should use, but I am certain there are some things that are invisible this way (Mother rotates her wrist in one direction), and visible that way (gesture in the other direction). My impression is that what we see as a considerable difference between the tangible, the material, and the invisible or the fluid, is only a change of position. Perhaps an internal change of position because it isnt a physical, material change of position, but it is a change of position. Because I have experienced this I dont know how many times, hundreds of times: like this (gesture in one direction), everything is what we call natural, as we are used to seeing it, then all of a sudden, like that (gesture in the other direction), the nature of things changes. And nothing has happened, except something within, something in the consciousness: a change of position. Do you remember that aphorism in which Sri Aurobindo says that everything depends on a change in the relation of the sun-consciousness and the earth-consciousness?2 When I read it the first time, I didnt understand, I thought it was something in the very subtle realms; and then, very recently, in one of those experiences, I suddenly understood, I said, But thats it! It isnt a shift since nothing moves, yet it is shift, it is a change of relation. A change of position. Its no more tangible than that, thats what is so wonderful! Oh, the other day, I found another sentence of Sri Aurobindos: Now everything is different, yet everything has remained the same. (It was on one of my birthday cards.) I read that and said to myself, Oh, thats what it means! Its true, now everything is different, yet everything has remained the same. We understand it psychologically, but its not psychological: its HERE (Mother touches matter). But until one has a solid base From the standpoint of concrete, physical, material things, I dont think theres anyone more materialistic than I was, with all the practical common sense and positivism; and now I understand why it was like that: it gave my body a marvelous base of equilibrium. It prevented me from having the very sort of madness we were talking about earlier.3 The explanations I asked for were always material, I always sought the material explanation, and it seemed obvious to me theres no need of any mystery, nothing of the sortyou just explain things materially. Therefore I am certain this isnt a tendency to mystic dreaming in me, not at all, not at all, this body had nothing mystic! Nothing Thank God!
0 1966-04-13, #Agenda Vol 07, #The Mother, #Integral Yoga
There is another thing, its that in the transition between the two consciousnesses, there is a moment when you feel you are quite stupidyou feel you cant think anymore, you cant do anything anymore, you have become useless, you have no contact with things. There is always a difficult transition then. Even now for the body, each part, when it changes (what I used to call the change of master), there is a transition when it becomes absolutely useless, you feel its finished. The first few times, you are worried; afterwards, you become used to it and keep still; then the light suddenly shines.
***
0 1966-04-27, #Agenda Vol 07, #The Mother, #Integral Yoga
Yet there OBSTINATELY remains a certitude that the creation is NOT a transitory way to recapture the true Consciousness: its something that has its own reality and that will have its own existence IN THE TRUTH.
Thats the next step.
0 1966-05-22, #Agenda Vol 07, #The Mother, #Integral Yoga
People who dont know (there are many of them, almost all of them dont know) feel they are ill. But its not an illness: its a change of balance, which takes on all kinds of forms depending on each ones character and nature. So when you dont pay attention and there is a loss of balance, something happens which results in what doctors call an illness, but if I had the time to have fun and ask them questions, they would be forced to tell me that each case is differenteach case: there arent two identical cases. They say, Yes, it looks like this or it looks like that or it looks like this. And its nothing but the transition from the old millennial equilibrium to a new equilibrium which isnt yet established, and in the transition between the two, well one must be careful, thats all. And cling very, very firmly to the higher Harmony.
***
0 1966-06-02, #Agenda Vol 07, #The Mother, #Integral Yoga
Its no longer in the foreground (it was in the foreground for an hour or two to make me understand), now its a bit further in the background. But, you understand, previously the body used to feel that its whole existence was based on the Will, the surrender to the supreme Will, and endurance. If it was asked, Do you find life pleasant?, it didnt dare to say no, because but it didnt find it pleasant. Life wasnt for its own pleasure and it didnt understand how it could give pleasure. There was a concentration of will in a surrender striving to be as perfectpainstakingly perfectas possible, and a sense of endurance: holding on and holding out. That was the basis of its existence. Then, when there were transitional periods which are always difficult, like, for instance, switching from one habit to another, not in the sense of changing habits but of switching from one support to another, from one impulsion to another (what I call the transfer of power), its always difficult, it occurs periodically (not regularly but periodically) and always when the body has gathered enough energy for its endurance to be more complete; then the new transition comes, and its difficult. There was that will and that endurance, and also, Let Your Will be done, and Let me serve You as You want me to, as I should serve You, let me belong to You as You want me to, and also, Let there remain nothing but You, let the sense of the person disappear (it had indeed disappeared to a considerable extent). And there was this sudden revelation: instead of that base of enduranceholding on at any costinstead of that, a sort of joy, a very peaceful but very smiling joy, very smiling, very sweet, very smiling, very charmingcharming! So innocent, something so pure and so lovely: the joy which is in all things, in everything we do, everything, absolutely everything. I was shown last night: everything, but everything, there isnt one vibration that isnt a vibration of joy.
Thats the first time.
0 1966-08-03, #Agenda Vol 07, #The Mother, #Integral Yoga
At the same time, I am little by little learning from demonstration the true use that must be made of mental activity. Its purpose is easy to understand: it has been used to educate, awaken and so on; but its not something that after having done its duty and fulfilled its purpose will disappear. It will be used in its own manner, but in its true manner and true place. And it becomes wonderfully interesting. For instance, the idea that you are what you think, that your knowledge is your power, well, it seems to be a necessity of the transition, of the passage from one state of consciousness to another, but its not, as I said, something that will disappear when something else is reached: it will be used, but in its own place. Because when you experience union, the mind appears unnecessary: the direct contact, the direct action, do without it. But in its true place, acting in the true way, sticking to its place (a place not of necessity or even usefulness, but of refinement in action), it becomes quite interesting. When you see the Whole as a growing self-awareness, the mind enrichesit enriches the Whole. And when each thing is in its own place, it all becomes so harmonious and simple, but with such full and complete and perfect simplicity that everything is used.
And with all this, there is (it almost seems to be the key to the problem, to the understanding), there is a special concentration on the why, the how of death. Years and years ago, when Sri Aurobindo was still here, there came one day a sort of dazzling, imperious revelation: One dies only when one chooses to die. I told Sri Aurobindo, This is what I saw and KNEW. He said to me, It is true. Then I asked him, Always, in every case? He said, Always. Only, one isnt conscious, human beings arent conscious, but thats how it is. But now I am beginning to understand! Some experiences, some examples are given in the details of the bodys inner vibrations, and I see that there is a choice, a choice generally unconscious, but which, in some individuals, can be conscious. I am not talking about sentimental cases, I am talking about the body, the cells accepting disintegration. There is a will like this (Mother raises a finger upward) or a will like that (Mother lowers her finger). The origin of that will lies in the truth of the being, but it seems (and that is something marvelous), it seems that the final decision is left to the choice of the cells themselves.
0 1966-09-30, #Agenda Vol 07, #The Mother, #Integral Yoga
Oddly, these last few days again, this has been the subject of my meditations (not willed ones: they are imposed from above). Because in all the transition from plant to animal and from animal to man (especially from animal to man), the differences of form are, ultimately, minor: the true transformation is the intervention of another agent of consciousness. All the differences between the life of the animal and the life of man stem from the intervention of the Mind; but the substance is essentially the same and it obeys the same laws of formation and construction. There isnt much difference, for instance, between the calf being formed in a cows womb and the child being formed in its mothers womb. There is one difference: that of the Minds intervention. But if we envisage a PHYSICAL being, that is, as visible as the physical now is and with the same density, for instance a body that wouldnt need blood circulation and bones (especially these two things: the skeleton and blood circulation) its very hard to imagine. And as long as it is like this, with this blood circulation, this functioning of the heart, we could imaginewe can imagine the renewal of strength, of energy through a power of the Spirit, through other means than food. Its conceivable. But the rigidity, the solidity of the body, how is it possible without a skeleton? So it would be an infinitely greater transformation than that from animal to man; it would be a transition from man to a being that would no longer be built in the same way, that would no longer function in the same way, that would be like a densification or concretization of something. Up till now, it doesnt correspond to anything we have seen physically, unless the scientists have found something I am not aware of.
We may conceive of a new light or force giving the cells a sort of spontaneous life, a spontaneous strength.
--
Yes, thats possible. Only, what I mean is that it may again take place through a large number of new creations. Will the transition from man to this being, for instance, perhaps take place through all kinds of other intermediaries? You understand, what I find formidable is the switch from one to the other.
I can very well conceive of a being who could, through spiritual power, the power of his inner being, absorb the necessary forces, renew himself and remain ever young; thats quite easily conceivable; even providing for a certain suppleness so as to be able to change the form if necessary. But the complete disappearance of this system of construction right awayfrom one to the other right away, that seems It appears to require stages.
0 1966-10-26, #Agenda Vol 07, #The Mother, #Integral Yoga
There is a big work of transformation of the material states of consciousness going on: the states of consciousness nearest to the Inconscient, the most material states of consciousness. They come like that [to present themselves to Mother], with one or two examples of their previous manifestation (perhaps even their first emergence from the Inconscient), and then I see the transition (along with what has transformed them, changed them or even simply altered them through successive manifestations), the transition up to the point when they are now presented before the supreme Consciousness for the final transformation. This is a perpetual work, so to speak, because, interestingly, its a work I can go on doing while seeing people. Generally my work was interrupted when I saw people, because I was busy with them and that diminished and limited the work: they represented a small aggregate of difficulties that enormously shrank the Action [of Mother]. But now its no longer like that. And the interesting point is that it places people in this or that curve of transformation of the consciousness. For some time I have been seeing a considerable number of people I had never seen before (with all the old or familiar people there was no difficulty, but with the new ones it generally caused a shrinking of the work), and now with this study of states of consciousness, people are placed: here, there, here (Mother draws different levels in space). And if they are receptive, they must go away [after seeing Mother] with a new impulse to transform themselves. Those who arent receptive just miss it; but they are no longer a disturbance: they come in and go out. And from that I know what state they are in I can even do it with photos, but when I see people its much more complete. Photos are no more than one moment of their being, while here, even what isnt being manifested is there, hidden behind, and can be seen, so I see the person more completely. Its very interesting. It transforms this whole burden of visitors into something interesting.
On October 21.
0 1966-12-31, #Agenda Vol 07, #The Mother, #Integral Yoga
(After Satprem has read to Mother the conversation of September 30, in which she envisaged the transition from man to the new being.)
My feeling (its a sort of feeling-sensation) is that intermediary stages are necessary.
0 1967-01-21, #Agenda Vol 08, #The Mother, #Integral Yoga
It would be probably what on the material level must take the place of the physical ego; that is to say, the rigidity of the form seems to have to give way to this new way of being. Of course, the first contact is always very surprising. But the body is getting used to it little by little. Whats a little difficult is the moment of transition from one way to the other. Its done very progressively, yet at the moment of transition there are a few seconds that are the least we can say is unexpected.
In that way, all habits are undone. Its the same with all the functionings: blood circulation, digestion, breathingall the functions. And at the moment of transition, its not that one abruptly takes the place of the other, but there is a state of fluidity between the two which is difficult. Its only because of that great Faith, a perfectly still, luminous, constant, immutable faith in the real existence of the supreme Lordin the SOLE real existence of the Supreme that everything goes on apparently as it is.
There are as if great waves of all the ordinary movements, ordinary ways of being, ordinary habits, which are pushed back and which come back again, and try to engulf and are pushed back again. And I can see that for years the body and the whole body consciousness used to rush back into the old way to seek safety, as a measure of safety, in order to elude; but now, the body has been persuaded not to do it any more and on the contrary to accept, Well, if its dissolution, let it be dissolution. But it accepts what will be.
0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
Yet outwardly, its apparent chaos. You know, an equilibrium is made up of a multitude of interlockings which hold together creating stability. But when you want to move on to a higher equilibrium, all that must be disintegrated, so to speak (gesture of a pyramid being flattened), then encompassed in a broader way, and all the interlockings must be formed again on a higher level. Its the transition from one to the other thats difficult. The disequilibrium is what prepares a new equilibrium.
We are in the middle of the chaos.
0 1967-03-02, #Agenda Vol 08, #The Mother, #Integral Yoga
One has to be a little attentive and careful not to bump into things or drop them: the gestures are somewhat wobbly. Its very interesting. It must be a transitional phase, which will last until THE true consciousness is established; then it will have a wholly different functioning from the one it had previously, but with a precision that one can foresee will be incalculable. And of a very different order. With many things, for instance, the vision is clearer with eyes closed than with eyes open, but the same clarity is beginning (it began long ago), beginning to come with open eyes; they see differently (gesture showing the inside of things).
There are amusing details on the whole, but I will tell you about them later because they involve certain people, so Id rather not talk (the details are interesting only with the names), Id rather not talk about them right now. It is regarding the power of the Mother and how it will manifestamusing things, ambitions perhaps (it took on the appearance of ambitions), but I am watching (the I above the true I is watching to see if it corresponds to a concrete reality). From a quite external and ordinary point of view (and its not like that, its not SEEN like that), but expressed in the human consciousness, those are ambitions caused by the fact that the material age is increasing (Mother has just turned 89) and so one may foresee (laughing) my disappearance. Its very amusing. But Ill tell you about it later.
0 1967-04-22, #Agenda Vol 08, #The Mother, #Integral Yoga
And for the bodys cells, the transition from the tranquillity of tamasic origin (the calm that was the result in olden days of Inertia, and what still remains of that tendency to inertia), for this calm to cease being inert and, on the contrary, to belong to the calm of All-Powerfulness, there is a difficult transition. For the cells its difficult.
These last few days, oh! Its this transition thats being worked out in the details, and its not easy.
Its like that habit of the cells of drawing the force from below (through food and so on): when you try to transform that into a constant habit of drawing the force from above, every instant, in every small detail, theres a difficult moment. (From above is a manner of speaking, because if you think about it, it may also be from the depths: theres no sense of direction, no high or low or anything of the sort.) But its no longer leaning on the surface for support for standing, walking, sitting, for making movements.
--
The difficulty is always the transition. You see, the body acts (it is carried, so to speak: things are done without the sense of resistance or fatigue, nothing of the sort, that doesnt exist), and then, if for some reason or other (generally an influence or a thought coming from someone else), if the memory of the other method (the ordinary method, the universal method of all human beings) comes all of a sudden, it is as if (its very strange) it is as if the body could no longer DO ANYTHING, absolutely as if it were about to faint. Then, there immediately comes the reaction, and the other movement gets the upper hand again. But that makes for a difficult time. When these lapses will become impossible, there will be security. But as it is now, its difficult.
Only, now (formerly there was a moment when it was dangerous), now there is immediately in the cells that movement of adoration, which calls, You, You, You Then its all right.
0 1967-06-14, #Agenda Vol 08, #The Mother, #Integral Yoga
Its more difficult however, to live without the psychic being. The psychic being, of course, is the covering the individualized coveringbetween the eternal soul and the transitory body; and it becomes formed, individualized, it becomes more and more individually conscious. When that leaves the body, the rest generally follows. But I myself have had the experience of doing it deliberately, so I KNOW. One has to know how to do it, but it can be done. My psychic being stayed here with Sri Aurobindo, and I left with my mental, vital and physical beings. It was a slightly precarious condition. But as I also kept the contact quite consciously, it could be done.
What people call death I see lots of people who to me are living dead (they are those who are without their psychic being, or even those who have no contact with their soul). But to know that, one must have the inner vision. But what people call death, that is, the decomposition of the cells and dissolution of the form, is when the most material vital subdegree, which brings into contact with Lifewith the vital force, lifegoes out. That is how death occurs in animals, for example. And that vital subdegree generally goes away when the external organism is unable to continuewhen, for instance, its cut in two or the heart has been removed, or anyway when something quite radical has happened to it! Because some people have met with accidents and had many parts missing, yet they lived on. But even cardiac arrest I can say, even that doesnt necessarily mean death, since after stopping, the heart can start up again. Those who have the material knowledge tell you that during a few I dont know if it is a few seconds or a few minutes, the heart can start up again; after that, decomposition sets in. With decomposition its over, naturally.
0 1967-07-19, #Agenda Vol 08, #The Mother, #Integral Yoga
It is the action of a perfectly conscious aspiration, increasingly constant, and the Response which brings the immediate result of that aspiration. But its still a completely new fieldnew from that total, integral angle. Formerly, everything going on in the body (I dont mean this one, I mean it in a general way) was a reflection and an effect of the Thing, while now, it is the Thing itself. But the millennial habit of being otherwise is so strong that the impression is Its like (the comparison is poor, but anyway), like stretching a rubber band; so as long as you keep it stretched (gesture of effort, pulling on Matter), the effect is there; but if the tension ceases, even for a second (gesture of abrupt flattening), it falls back out of habit. Which compels you to constant tension. But it wont always be like that. It is the transition from one habit to another; once the other movement is established, then it will be natural, this constant tension wont be necessary.
Well see how much time it takes.
0 1967-09-30, #Agenda Vol 08, #The Mother, #Integral Yoga
But as regards the things personal to this body, like all that has to do with bathing, food, all that now no longer takes place in the same way. I dont know how to explain Here, its an activity; over there, its simply like that, a Presence. Here, its an activity: you have to fill a glass with water, put toothpaste, brush your teeththey are all activities. And, well there are no more memories, no more habits; things arent done because you learned to do them that way: they are done spontaneously by the Consciousness. In the transition between the old and the new movement there is a difficult little moment when the old habit is no longer there, and the new consciousness is not there permanently, so For example, it results in apparently clumsy gestures, movements that are not exactly what they should be. But it doesnt last, it happens once in a while for a particular thing, just for the lesson to be learned there is always a lesson waiting to be learned.
To replace memory, the remembrance, the action, with For instance, if you want to know where someone lives, his address or house (that was last nights activity), the old method, the mental method has to be replaced with the new method of consciousness that knows the thing just when it has to be done: This needs to be done. Its not, Ah, I have to go there, no: you are at each moment where you should be, and when you come to the place you had to go to: Ah, here it is.
--
So, between the moment when you act like everyone and the moment when you actwhen its the Lord that acts, between the two, theres a little transition: you no longer quite know this, and dont yet quite know that, so this poor body has moments of uncertainty and awkwardness. But its learning its lesson very fast.
Really interesting.
0 1967-10-21, #Agenda Vol 08, #The Mother, #Integral Yoga
And when Matter will be supple enough to be transformed under the action of the consciousnessa CONSTANT transformation then this need to abandon there something that has become useless, or is in impossible conditions, will no longer exist. That is how it may happen, at least for the requirements of the transformation, to have at will a continuity, of existence for a form which was transitional.
But yesterday, the impression was that it [death] is now only an old habit, no longer a necessity. Its only because First of all, because the body is still unconscious enough to (how should I put it?), not to desire, because thats not the word, but to feel the need of total rest, that is, inertia. When that is abolished, there is no disorganization that cannot be mended, or in any case (the field of accidents hasnt been studied, but in the normal course of things), no wear and tear, no deterioration, no disharmony that cannot be mended by the action of the consciousness.
--
It must be a phase. I dont know how long that phase will last, but it must be a phase because its obviously a transitional state. And then, when there is that inner aspiration, oh! I have seen the cells, Ive seen them saying like this, Oh, will there be a possibility to be You effortlessly? Then there comes such a marvellous Response! For a few seconds its (blissful gesture), then the old routine starts up again.
But the great difficulty is mental observation: the observing mind (not a personal mind: an observing Mind), and that makes things much more difficult. If one can keep the mind busy, its easier. Because the mind is something extremely hard, dry, positive, phew! and logical, reasonableits dreadful. Dreadful. And yet, to put things at their best, the general waves are full (especially now, in our time) full of doubtsuch a foul and obstinate doubt! They treat all this as fantastic imagination.
0 1967-11-22, #Agenda Vol 08, #The Mother, #Integral Yoga
But now I understand, I understand very well! In the beginning I didnt understand, I thought I had been made supposedly very ill in order to stop the life I led downstairs3the life I now lead is far busier than the one I led downstairs, therefore I wondered why, whether it was a transitional phase. But now I understand: cut off I would keep fainting. What made the doctor declare that I was ill is that I couldnt take a step without fainting: if I wanted to walk from here to there, poff! I would faint on the way; I had to be held so that my body wouldnt fall down. So the doctors decision: to bed and no moving. But on my part, not for one minute did I lose consciousness! I would faint but remain conscious, I would see my body and know I had fainted; I didnt lose consciousness, the body didnt lose consciousness. So now I understand! The body was cut off from the vital and the mind and left to its own means; and then little by little, little by little
I remember, for instance, all that the doctors do: they give you vitamins, this and that. All right. So as soon as I had taken those vitamins, I saw that sort of physical mind start stirring and stirring and stirring: Vitamins, I said, I dont want them, they excite the brain. Then they changed and gave me something at another time, and that was good. And all that, all of it was simply THE BODY: all that it knew, all the experiences it had had, all the mastery from what was in all the states of being, from the vital to the mind and above, all of that was gone! And this poor body was left to itself. Then, naturally, little by little something was rebuilt. For a long time I remained unable unable to do hardly anything (a little bit, but hardly anything), but gradually it was all rebuilt, rebuilt, rebuilt: a conscious, purely conscious beingwhich is now chattering away! (It was unable to express itself.)
0 1968-01-06, #Agenda Vol 09, #The Mother, #Integral Yoga
Its a curious state of transition.
***
0 1968-01-12, #Agenda Vol 09, #The Mother, #Integral Yoga
There may be here some debate on this true sense: some, along with the religions we know, will tell you that the true sense isnt here, but in goodness knows what heaven beyond. Its a point of view, but if this material evolution does not hold its own sense within itself, it means we are in the presence of a sinister farce invented by goodness knows what divine masochist. If God exists, he must be a little less foolish than that, and we are entitled to think that this material evolution has a divine sense and that it is the field of a divine manifestation in Matter. Our spiritual discipline must therefore aim at gaining this divine man or perhaps that other, still unknown being who will emerge from us just as we emerged from hominid infancy. What is the place of the sexual function in this evolution? Until now, the progress of consciousness has made use of the progress of species, which means that sexual reproduction has been the key to the proliferation of species so as to reach the form most fit for the manifestation of consciousness. Since the appearance of man two or three million years ago, Nature hasnt produced new species, as if she had found in man the fittest mode of expression. But evolution cannot remain stagnant, or else it no longer is evolution. So it means that the key of evolution no longer lies in the proliferation of species by means of sexual reproduction, but directly in the very power of consciousness. Before man, consciousness was still too buried in its material support; with man, it has disengaged itself sufficiently to assume its true mastery over material Nature and work out its own mutations by itself. From the standpoint of evolutionary biology, this is the end of sexuality. We have reached the stage at which we can switch from natural evolution through sexual power to spiritual evolution through the power of consciousness. Nature generally does not let organs linger that no longer serve her evolutionary design, so we can foresee that the sexual function will atrophy in those who will be able to channel their energy no longer for reproduction but to develop their consciousness. Quite obviously, not all of us have reached that stage, and for a long time Nature will still need sexual power to pursue her evolution in the midst of the human species, that is to say, to lead the rather brute man we still are to a more conscious man, more capable of grasping the true sense of his evolution, and finally wholly capable of switching from natural to spiritual evolution. The inequality of development in individuals is the obvious reason why we cannot make general rules or hand out infallible prescriptions. To each stage its law. But after however long a time, it is equally obvious that, from the point of view of evolutionary biology, the sexual function comes to its end when it has fulfilled its purpose, that is, when it has succeeded in giving birth to a sufficiently conscious man. So we cannot reasonably base a spiritual discipline of accelerated evolution on a principle that runs counter to evolution. Moreover, anyone who has even barely crossed the difficult line, the point X of the transition from natural to spiritual evolution, cannot but realize that all the pseudo-mystic attempts to prettify the sexual relations between man and woman are shams. I have nothing against sexual relations (God knows!), but trying to coat them with a yogic or mystic phraseology is a deceitful illusion, a self-deception. Therefore, in that sense, there is no key to be recoveredit does not exist.
There is a key in the relationship between man and woman, but not in their sexual relations. The so-called left-hand Tantrics (of the Vama Marga) are to true Tantrism what Boccaccios tales are to Christianity, or what the sodden Roman Bacchus is to Dionysos of the Greek mysteries. I know Tantrism, to say the least. As for the Cathars, whom I hold in the highest esteem, it would be doing them little honor to believe that they followed a sort of yoga of sexuality. Through my own experience I have often had the feeling of reliving the Cathars experience, and I see plainly that if some of them attempted to mix sexual relations into the true relationship between man and woman, they soon realized their error. It is a dead-end road, or rather its only end is to show you that it leads you nowhere forward. The Cathars were too sincere and conscious men to persist in a burdening experience. For ultimately, and that is the crux of the matter, the sexual experience in its very nature (whether or not there is backward flow or whatever its mode) automatically fastens you again to the old animal vibrations there is nothing you can do about it: however much love you may put into it, the very function is tied to millennia of animality. It is as if you wanted to plunge into a swamp without stirring up any mudit cannot be done, the milieu is like that. And when one knows how much transparency, clarification and inner stillness it takes to slowly rise to a higher consciousness, or to allow a higher light to enter our waters without being instantly darkened, one fails to see how sexual activity can help you attain that still limpidity in which things can start happening??? The union, the oneness of two beings, the true and complete meeting of two beings does not take place at that level or through those means. That is all I can say. But I have seen that in the silent tranquillity of two beings who have the same aspiration, who have overcome the difficult transition, something quite unique slowly takes place, of which one can have no inkling as long as one is still stuck in the struggles of the flesh, to use a preachers language! I think the Cathars experience begins after that transition. After it, the man-woman couple assumes its true meaning, its effectiveness, if I may say so. Sex is only a first mode of meeting, the first device invented by Nature to break the shell of individual egosafterwards, one grows and discovers something else, not through inhibition or repression, but because something different and infinitely richer takes over. Those who are so eager to preserve sex and to mystify it in order to move on to the second stage of evolution are very much like children clinging to their scootersit isnt more serious than that. There is nothing in it to do a yoga with, nothing also to be indignant about or raise ones eyebrows at. So I have nothing to criticize, I am merely observing and putting things in their place. All depends on the stage one has reached. As for those who want to use sex for such and such a sublime or not-so-sublime reason, well, let them have their experience. As Mother told me on the very same subject no later than yesterday, To tell the truth, the Lord makes use of everything. One is always on the way towards something. One is always on the way, through any means, but what is necessary is, as much as possible, to keep ones lucidity and not to deceive oneself.
I will try to find one or two passages from Sri Aurobindo to give you his point of view.
0 1968-01-24, #Agenda Vol 09, #The Mother, #Integral Yoga
No, a whole internal reorganization is going on. Well see. Were still in a period of transition.
A sort of mechanical fixity is probably going to disappear, thats my belief; its the first thing that will change, a sort of mechanical fixity that was necessary to You understand, physical life was extremely mechanical so as to be able to function normally; well, thats what is now disappearing. But the transition is difficult.
There.
0 1968-02-03, #Agenda Vol 09, #The Mother, #Integral Yoga
Every time the rule or domination of Natures ordinary laws is, on one point or another, replaced (or must be or is going to be replaced on any point) by the authority of the Divine Consciousness, that creates a state of transition with all the appearances of a tremendous disorder and a very great danger. And as long as the body doesnt know, as long as its in its state of ignorance, it gets panic-stricken (which is what happens in almost everyone), panic-stricken, it thinks its a serious illness, and sometimes, with the help of imagination, it may even result in an illness. But originally its not that: its a withdrawal, the withdrawal of Natures ordinary law with its adjunct of personal vital and mental law (but Natures law in the body is generally much stronger than the minds and the vitals law); well, its the withdrawal of that law and its replacement by the other. So there is a moment when its neither this nor that, and that moment is critical. But if the body begins to know, it remains still and has faithtrust and faith; it remains still, then all goes well. The difficulty soon passes and all goes well. So long as the body doesnt know its reactions are disastrous. But for it to know automatically and spontaneously, it means that a large part of its elements must already be conscious and transformed. Now, its all right. Not so long ago it was still necessary to stop, to fall silent, concentrate, to call the Presence, call on its faith, then everything was back in order. Now the movement is spontaneous.
And the surface, the very part that gives the sense of bark, is what will change lastwhats going to happen? I dont know I dont know. But it will change last.
There are amusing little details. When I am in the presence of someone who, for some reason or other, gets a shock or feels uneasy because now I am stooped (someone who knew me before), it creates an atmosphere that gives the body a sort of regret for this appearancenot a regret, but rather a disapproval of this appearance of decay (I am giving one example among many others). Then, almost immediately, there is the very clear vision of what can cure this, of the STATE OF CONSCIOUSNESS that can cure this. But to be constant, this state has to be spontaneous. There will be a moment of transition for this as for all the rest, and it will probably be dangerous. The state of truth-consciousness must be sufficiently ESTABLISHED to be spontaneous: there should be no need of a concentration and a will, you understand, the state should be spontaneous. Then it will be possible for the transition to occur.
In my life, I have been given so many, so many experiences, as proof that EVERYTHING is possible. For instance, when I was twenty-two, one night, after an experience I had in the night (I forget the details of it) at the time women wore dresses that exactly touched the ground, just touched it without resting on it (gesture of skimming the ground), and in my experience at night, I had grown tallin the morning, there was one inch between the dress and the ground! Which means that the body had grown one inch WITH THE NIGHTS EXPERIENCE. You see, in the nights experience I had grown tall (I dont remember the details), and in the morning And Ive been given that material verification for many such experiences, so as to be sure, so the body may be convinced without having to repeat the experiences over and over again. So it KNOWS, it knows there is nothing impossible, it knows impossible doesnt mean anything. But it doesnt depend on an individual will, you understand. The Consciousness which rules things is a marvel of wisdom, patience, compassion, endurance. When there is destruction or disorder, it means its absolutely unavoidable, absolutelybecause matters resistance in the individual or in things is so strong that it quite naturally brings about disorder or destruction. But that doesnt form part of the Action, the supreme Action, which is a marvel. The body has understood that; it has understood, it is patient. Only, from time to time (how can I put it?) There are people whom I prevent from dyingseveral people. I dont yet have the consciousness, the conscious power to cure them, but the possibility is there and I maintain it above them. That is to say, its not all-powerful in the sense that a certain receptivity, a certain response, a certain attitude are necessary which arent always there (human natures are very fluctuating, there are ups and downs and more ups and downs, and that makes the work very difficult), but at times, during a down spell, when a being suffers or sags, there is something in the consciousness [of Mother], a compassion (how can I explain that?) Affliction and all those movements are movements of weakness, but that is something at once very strong and very sweet, almost like sorrow, and the whole, entire consciousness in the body rises like a prayer and an aspirationa pure prayer: Why are things still in this pitiful state, why? Why? And it instantly has an effect [in the sick person]. Unfortunately, the effect doesnt last; it doesnt last because certain conditions in others are still necessary. But its wonderful, you know! Its something so wonderful. And it makes one understand the necessity of a presence on this side, a presence capable of feeling, understanding still IN THE OTHER WAY, so the suffering of others may be a reality. And that also is taken into account, that also means time is needed, patience is needed. Now the body knows ittheres no longer any impatience; there is only, now and then, that sort of sorrow, especially when beings are full of aspiration, goodwill, faith, and in spite of it this suffering is still there, clinging. That on one side, and on the other, one thing: there is still a sort of horror and reprobation of acts of cruelty, of THE cruelty; thats And then, there is this awesome Poweryou feel, you can feel that a mere nothing, a simple little movement would, oh, bring about a catastrophe. So you have to keep that still, still, still so what happens may always be the best.
0 1968-04-23, #Agenda Vol 09, #The Mother, #Integral Yoga
Whats growing quite clear isConsciousness. Its no longer explained with words or defined or its no longer that, itsConsciousness (or rather one feels one knows what it is), Consciousness. Thats the state: Consciousness. But its still a fragmented consciousness, which is (I cant say making effort because theres no effort), which is mutating into a total consciousness. So that is the transition (same gesture in suspense). Its still a consciousness (not exactly individual or personal, but fragmented, or in other words, which has been objectified), a consciousness which is AWARE of its movement of union. Its still that, not total union.
So it results in all kinds of experiences.
0 1968-05-18, #Agenda Vol 09, #The Mother, #Integral Yoga
But one cannot express that, words cant. While I was speaking, it was that Consciousness which spoke. And the two experiences together (the childrens notes, I read them yesterday evening; as for D., I had seen her in the morning), the two together gave me the detachment (its not detachment: its a liberation) from the phenomenon of death in such an absolute way that I was able to look throughout History, far into the past, at the whole human tragedy. That is to say, death is a natural phenomenon in the creation on earth, but as a means of transitIONI clearly saw why it had become necessary, how, with the human consciousness and mental development, it had been turned into a tragedy, and how it was becoming again merely a means of transition (a clumsy means, we might say), which was now becoming unnecessary again.
There was that whole, overall vision of the history of the creation. It was really interesting. Interesting because whew! you felt so free! So free, so peaceful, so smiling! And at the same time, with such a certitude that everything is moving towards a more harmonious, less chaotic, less painful manifestation and that there is only one more step to be made in the creation.
0 1968-08-28, #Agenda Vol 09, #The Mother, #Integral Yoga
I know, its like that: the mind and vital have been instruments to knead Matterknead and knead and knead in every possible way: the vital through sensations, the mind through thoughtsknead and knead. But they strike me as transitory instruments which will be replaced by other states of consciousness.
You understand, they are a phase in the universal development, and they will be they will fall off as instruments that have outlived their usefulness.
0 1968-08-30, #Agenda Vol 09, #The Mother, #Integral Yoga
I feel it explains so clearly this transition from the mental and vital instrument to another instrument which is nonmentalized, nonvitalized. Its so important!
Obviously.
--
According to what I see now, it seems to me that the Mind has been the instrument needed to make the transition from unconsciousness to consciousness, that is, to make this Matter capable of receiving consciousness. But it will slowly be either transformed or eliminated.
The same thing with the Vital. The Vital took a very bad turn, of course; its the Vital that has contained all the adverse forces and all difficulties. Well, its the same thing: it was the first means to pull Matter out of the Inconscient. But once it has done its work we might say (smiling), well do without these two scoundrels!
0 1968-09-04, #Agenda Vol 09, #The Mother, #Integral Yoga
But now, the visions are so concrete that they are almost material they arent visions, you understand: its life for a certain length of time. Its certainly in a region where I didnt use to see previously.1 Very concrete, precise, and the transition from that state to the waking state is almost imperceptible. Its not a reversal of consciousness as it usually is: its almost imperceptible, as though intermingled (Mother slides the fingers of her right hand between those of her left hand to show how the two worlds interpenetrate).
I see all kinds of people whom I generally didnt use to see. For instance, I didnt use to dream of P., I never used to see him at night; now I see him often, but (how to explain?) with just a slight change (same gesture of the fingers of one hand sliding between those of the other hand), its very Its not the same region at all. M. too, for instance, I didnt use to see him at night; last night, I saw him for a long time I questioned him, he answered me, I spoke to him. It was quite concrete.
0 1968-11-02, #Agenda Vol 09, #The Mother, #Integral Yoga
Its still a period of transition.
(long silence)
0 1968-11-09, #Agenda Vol 09, #The Mother, #Integral Yoga
But there was in her mental formation a DEEP PITY for human suffering, and especially, especially an extraordinary Compassion. Oh, precisely for the suffering of death, for that transition, that moment of transition the suffering of death. That used to preoccupy her very much. And thats what was there the whole night of her death; it was a very bad nightbad in the sense that I suffered a lot, and very difficult. Didnt sleep for one minute.
Then, when I learned she had left, the first thing that came (gesture of mental vibration): Oh, how lonely she must have felt when she died! And it preoccupied me a lot, until her thought told me, Now its over, we wont think about it anymore. She must have had a difficult moment.
--
I didnt tell her, That is childishness! because, as she no longer had a body, I treated her gently. But the moment, the transition was difficult painful. There was a painful moment when she felt very lonely. Mentally very lonely, of course. Physically, she had her little Krishna [her servant] there. It wasnt physical, it was mentalbecause of her conception.
Very well.
0 1968-11-23, #Agenda Vol 09, #The Mother, #Integral Yoga
Only, the other consciousness is still there. Just now, this morning, I saw a considerable number of people: everyone of them came, and I looked (there was no I looked: for the PERSON there, it was like that, I was looking at him), the eyes were fixed [on the person] like that, and then there was the perception and vision (but not vision as its understood: its all a phenomenon of consciousness), the awareness of the Presence; the Presence permeating that sort of bark, of hardened thing, permeating, permeating everywhere. And when I look, when the eyes are fixed, it makes a sort of concentration [of this Presence]. But its certainly quite a transitory and intermediate state, because the other consciousness (the consciousness that sees things and deals with them as usual, with the perception of what goes on in the individual, what he thinksnot so much what he thinks as what he feels, the way he is), thats there. Its obviously necessary, too, to maintain contact, but Its clearly still an experience, not an established fact. What I mean by established fact is the consciousness established in such a way that nothing else exists, it alone is presentits not yet like that.
(long silence)
0 1968-12-21, #Agenda Vol 09, #The Mother, #Integral Yoga
Its really a transitional period!
(silence)
0 1969-02-05, #Agenda Vol 10, #The Mother, #Integral Yoga
You know, the end of the big mental balloon, and what will happen after, or the transition from the one to the other. Its like a problem being sent to mein connection with medicine, or new discoveries, or the students revolution. Its pressed on me from every side.
Well, well
0 1969-02-19, #Agenda Vol 10, #The Mother, #Integral Yoga
I am entirely convinced that things are as they must be, and that its simply the body that lacks suppleness, tranquillity, trust. So I cant even say that things grate (they dont grate at all), but You understand, the work consists in changing the conscious base of all the cells but not all at once! Because that would be impossible; even little by little is very difficult: the moment when the conscious base is changed is There is almost a sort of panic in the cells, and the impression, Ooh! Whats going to happen? And since there are still lots and lots of them So now and then, its difficult. Its by group, almost by faculty or part of faculty, and some of them are a little difficult. I dont know (since its quite new), I dont know if it would be easier if I werent doing anything? Probably not, because its not so much the work [to be done], its not that: its peoples general attitude. It makes for a kind of collective support at the moment of the transition. At the moment when the consciousness that ordinarily supports the cells fades away for the new one to take the place, the cells need (the cells, I dont know if its them), but there has to be the support of (how can I put it?) in people it gets expressed as the need of the Presence, but thats not what is necessary: its a sort of collaboration of the collective forces. Its not much, its not indispensable, but it helps a little, in some measure. There is a moment when theres almost an anguish, you know, youre suspended like that; it may be a few seconds, but those few seconds are terrible. This morning again there was a moment like that. I remember that at the time of the darshans, for two days Sri Aurobindo didnt want me to do any work for others (to see them, read letters, reply, all that), but he was here, so it was he who acted as support. Because I see that the work began long ago (in a subordinate and very little conscious way), but now its in full swing. So the cells feel some slight panic. Generally, a few minutes concentration is enough, but it causes a sort of wearinessweariness in the cells, a need not to do anything (Mother points at the clock, which reads 11).
If I hadnt known, if the body hadnt known what it was, well, ordinarily I would have lain down without seeing anyone. But the consciousness was there to say that the unpleasantness of it [the second of transition], the unpleasant consequence of it would have been worse than the fact of being tired.
There were a few very difficult days when Amrita left,1 because a whole collectivity of people thought, Ooh, so one can die. There. So thats how it is.
0 1969-02-22, #Agenda Vol 10, #The Mother, #Integral Yoga
I dont know, I feel it was at the Playground, and the experience was as if the inconscient immobility the Inconscients INERT immobilitywere the starting point of evolution, and a sort of TRANSLATION of this (what should I call it? Its another kind of immobility too! But an immobility that contains all movements), of this immobility of the Origin, this stability, with the perception that the whole evolution is for that to find That again, with the whole transition (same gesture like a great curve). It was a very clear vision, I remember I wrote it down. And when I read this [the text of the message], the experience came back.
You see, they always speak of a fall thats not it! Not at all. If there was a fall, that was when the vital became a will of independence: that wasnt at the beginning, it was quite some distance along the way In the ancient tradition, they say that the Conscient became the Inconscient because it cut itself off from the Originit strikes me as stories told to children.
--
In the ordinary functioning of life, there is the sense of things are fine, which in people is expressed by a sensation of good health, and on the other hand, disequilibrium, disorganization; well, now that opposition appears WHOLLY artificial: theres only a continuous movement, with transitions from one type of vibration to another type of vibration whose origin is (what should I say? Its not deeper, not higher, and truer gives only one side, its not that), anyway, superior in some waywords are idiotic, quite idiotic. Thats how it is, how it is all the time [this continuous movement]. So then, you are drawn to one place or another: its simply the play of our consciousness. But to an all-seeing consciousness, its a continuous and overall movement towards yes, thats it, its for this inert Inconscient to become the absolute Conscient. I dont know, I have a vague impression that theyve discovered that a certain intensity of movement (that is, what we call speed) results in a sense of immobility I have a vague impression that Ive been told that. But it corresponds to something. What Ive called peace in the message, that peace (I hesitate to speak because words are stupid), that peace, whats felt as peace, is a paroxysm of movement, but a general movementharmonious, general.
As soon as one speaks, it becomes a caricature.
0 1969-02-26, #Agenda Vol 10, #The Mother, #Integral Yoga
There is clearly a work of change of consciousness (Mother touches her body), and its going very, very fast, so I dont remember the transitions, the passages.
Its the sense of the bodys ego that has gone away, with a very strange result. While the experience is there, I might just manage to describe it, but First the sense of limit, that is, of the body existing as a separate thing, has disappeared; for instance, the sensation that you knock against something else (I dont know how to explain) has completely gone. And it leaves
--
Thats what is taking the place of the conscious will as regards moving the body, for its internal functioning and for its action. And when the moment comes (it takes place gradually, but theres a moment) for the old functioning the ordinary functioningto be eliminated or to disappear and be replaced by That (gesture above), the result is (wobbly gesture), I dont know if its long or brief, but theres just a difficult transition. So then the body is caught between (here or there, on one spot or another, for one thing or another) between the old habit and the new functioning. Theres just a transition of anguish. In most of its parts, the body is conscious of the stupidity of that anguish, but the function or the part or is seized with panic. Then it takes a material stillness for order to be restored.
Thats a wholly inadequate and stupid description, but I dont know what to do! There are no words. Its an approximation.
--
I am still right in the middle of a transitional state.
Can you hear me?
--
Right in the middle of a transitional state.
(silence)
--
Thats it, I am literally overburdened with work and people. And no Command or Insistence to free myself from it. Theres a sort of laissez-faire on the part of this eternal and smiling Peace (immense, rhythmical gesture), very smilingeternal and smiling, like that. And a sort of constant demonstration to the body that its not what tires it, its not the work, not people, not things, its not that at all that tires it: its its own transitional state and its own imperfection thats it, nothing else. So there.
In this Consciousness, there is something smiling in such peace! Its absolutely wonderful, its Unless one has felt it, one cant understand what it is. Its something wonderful. And naturally thats what is trying to what is workingworking to take control of all these cells.
0 1969-04-16, #Agenda Vol 10, #The Mother, #Integral Yoga
I dont know, when I read it, I suddenly felt he was describing the transition from ordinary life to a supramental life.
I dont know why, but I very strongly said to myself that I absolutely had to show you this.
0 1969-05-03, #Agenda Vol 10, #The Mother, #Integral Yoga
There are two things. Death, it doesnt at all understand what we mean by that, the importance we attach to it but not at all. And then, money, to this consciousness, is buffoonery: this system of money, the invention of this system, which prevents you from doing anything unless you pull out a banknote, to it, really its buffoonery. Strange, I suddenly realize that the psychic being (dominating gesture behind) the psychic being is almost like a witness, its a witness to the whole evolution of things, and it KNOWS (it understands the deeper reasons, it knows how things are). Its in the body that this Consciousness is so active, and so, every time the body goes on with the little habits from the time when there was a mind and a vital, really it feels it as buffoonery. And the attitude with regard to money is like Death, food and money: this Consciousness feels those are the three awesome things in human life, that human life revolves around those three thingseating, (laughing) dying, and having money and to it, the three are they are passing inventions which derive from a wholly transitory state that doesnt correspond to anything very deep or very permanent. Thats its attitude. And then, it teaches the body to be otherwise.
It tolerates food, provided it doesnt take up too big a place and isnt too cumbersome or too important; it says, Very well, thats the way youre built, too bad for you, youve got to eat. (Mother laughs)
0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
So thats a paroxysm at a certain point. Afterwards comes the long path: one must go on and on with the PROGRESSIVE work of transformation. Then, the next minute, there is what Sri Aurobindo called the supramental being. Its like the transition from the one towards the other.
But how will all this change? I dont know.
0 1969-06-28, #Agenda Vol 10, #The Mother, #Integral Yoga
Man is a transitional being, Sri Aurobindo said. We are right in the middle of this transition, it is bursting forth on every side: in Biafra, in Israel, in China, on the BoulMich.1 Man is uncomfortable in his skin.
And the Great Sense, the True Sense, tells us that the only thing we can do is to set to work to prepare that other man and collaborate in our own evolution instead of going round in circles in the old dead-end humanhood and grabbing false powers
0 1969-07-12, #Agenda Vol 10, #The Mother, #Integral Yoga
To explain Satprem's repeated complaints better, let us add that for the first five years of his yoga, he used to have an extremely conscious sleep, almost from beginning to end, on various planes and with the perception of the transition from one plane to another or from one body to another and the memory of his activities on every plane. Then everything abruptly disappeared. It took Satprem almost ten years to understand that this "disappearance" was deliberate and meant to compel him to do the sadhana in the physical, otherwise he would have indefinitely continued with the "experiences" of the inner planes.
It would seem that these last few years Mother often spoke of the "physical mind" when she meant "body-mind," as though the terminology were not quite fixed (which is hardly surprising when one is "in it"). Thus she will soon say twice, "The BODY is repeating the mantra..."
0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
Could it be the transition from the physical, material consciousness as we know it to the cellular consciousness in which there are not two "sides"one of "life" and one of "death"but something else?
Mother is referring to her own body.
0 1969-07-26, #Agenda Vol 10, #The Mother, #Integral Yoga
In a childish imagination, we may picture a Sri Aurobindo whose luminous substance grows, develops, and when the time is ready, there would only be a transition to be made.
That may be. At any rate, that he is in the subtle physical is certain. He is there all the time.
0 1969-10-15, #Agenda Vol 10, #The Mother, #Integral Yoga
Its clearly a time of transition.
***
0 1969-10-18, #Agenda Vol 10, #The Mother, #Integral Yoga
If the time has come for that, its very good thats why I dont want to intervene. But I dont know, I dont know if the time has come for that. There are moments when the body is thoroughly convincedmoments when it seems impossible that the time might not have come but at other moments, it gets completely veiled. And that comes from the fact that despite everything, the awareness of the mixture is becoming very clear. Which means that the realization is partial; its partial, fragmentary. And for a very simple reason (theres no arguing): its because somehow or other, the appearance will have to change. This body has capacities thats visibleit has capacities which many other bodies dont have, but its still uncertain, not established, not complete. So in this transitional period, there will certainly be one who will get through to the other side, that is, who will reach realization there has to be a realization at some point, you see. Well, it must be In any case, with A.R., the attitude is good, so theres nothing to say. But as he isnt developed mentally, thats where a mixture of influences remains3thats where. Its not in the body, its in the mind. And I dont want to replace that mixture with a (Mother gestures to show an authority imposing itself). All that I can do is to give the necessary atmosphere, and thats that.
I got a letter from N.S.4 in which she said she was almost desperate to have missed the appointment I had given her with A.R. But I am not sure [that it wasnt just as well]. She says that instead of the time she had been told, she arrived an hour later because she had been somewhere (I forget where), had got completely drenched, and had to change her clothes; she sent word to A.R. requesting him to wait, but when she arrived, he had left. So she doesnt know whether L. didnt get her message, or didnt convey it. And she writes me that at the first opportunity she would like to come and see him. I had her told that for the moment he had withdrawn, but that as soon as he resumed his activity, I would let her know. But I didnt tell A.R., because
0 1969-11-22, #Agenda Vol 10, #The Mother, #Integral Yoga
But it interested me. What A.R. said, To be entirely governed by the divine Consciousness, appealed to him a lot, its an approach he understood. He must have tried, and thats the result. I saw other people who had pains, but that one is more alarming. Others have pains here or there or but when it touches the heart, people start being more alarmed. But in several cases, I saw that this Force doesnt act only here [in Mother]: it acts in others. And always, always, the moment of transition (it may be very brief, or it may take some time) is a bit difficult. One needs to be forewarned.
Ive seen that everywhere: the moment of transition in other functionings is sometimes unpleasant, but not so alarming; there [with the heart], people are generally theyre a bit scared! He is a very strong man, he wasnt afraid; he sent me a line asking me, if this was the sign that he must go, to prepare him to go as he should.
But that has happened to me any number of times. If one isnt afraid, its nothing.
--
But what this book tried to say, to show, is in fact the transition beyond that.
Yes, but Perhaps people arent ready? Now, I didnt read it in full, so I cant know. You only read me a few passages. But its not so much the words, you understand, it was the vision.
0 1969-11-26, #Agenda Vol 10, #The Mother, #Integral Yoga
In the morning, I had the experience of an awesome Force which came, weighing on all things. Thats also what others felt the whole day long. A force most people told me, A joyous force. But as for me, when I went there [to the balcony], the difference was that the body was more conscious of its state of transitory uncertainty.
(Mother goes off again)
0 1969-12-20, #Agenda Vol 10, #The Mother, #Integral Yoga
No, theres an experiment taking place, to find out the way from the old method to the new, and then The body knows nothing. It knows nothing, its absolutely ignorantno experience, it knows nothing, it only has goodwill (Mother opens her hands). It doesnt even know It has (laughing) a certain number of sensations of what takes place, which arent always very pleasant, and thats allit doesnt know. It doesnt know the effect: how, why, all that . So then, it goes without saying that its part of the things demanded: the body has to eat. But to what extent and how? The transition: how to effect the transition? The pace of the transition, the mode of transition? It knows nothing. This poor body cannot say anything because it knows nothing; all that it thought it had learned for ninety years has been demonstrated most clearly to be worthless! (Mother laughs) Its been shown that it has everything to learn. So its like that, goodwilled, but absolutely ignorant. So what it tries to do is to be attentive to the least indication but the indications are not very clear.
It has become like this: when it puts something into its mouth, it expects a yes or a no; and its observing that it absolutely depends on its attitude, that if it doesnt attach any importance to what its doing, things generally go smoothly enough (that is, if its busy with something else), but then it doesnt learn anything! So it doesnt know.
0 1970-01-28, #Agenda Vol 11, #The Mother, #Integral Yoga
The age of adventures is over. Even if we go to the seventh galaxy, we will go there helmeted and mechanised, and we will find ourselves exactly as we are: children in the face of death, living beings who are not too sure how they live or why, nor where they are going. On the earth, as we know, the times of Cortez and Pizarro are gone: a single Machine hems us in, the trap is closing. But, as always, it turns out that our darkest adversities are our best opportunities, and the obscure transition is only a transition leading to a greater light. That is why we are pushed to the wall and faced with the last exploration left to us, the ultimate adventure: ourselves.
The signs abound, they are simple and obvious. The most important event of the sixties is not the trip to the moon, but the trips on drugs, the great hippie migration, and the student unrest throughout the world but where will they go? There is no more room on the teeming beaches, no more room on the bustling roads, no more room in the ever-growing anthills of our cities. The way out is elsewhere.
0 1970-01-31, #Agenda Vol 11, #The Mother, #Integral Yoga
The nearer a part of the being (any part) draws to the moment of the transition, that is, the more ready it is for that transition, the more sensitive it becomes. And then, when you reach the point where you can go beyond the stage of problems and see with the universal vision, problems take on, to the personal sensitiveness, a most intense acuteness. I had noticed it before, and now its recurring for the body. Its acquiring a terrifying sensitiveness, you understand. People who dont know why things are like that really get terrified. The possibility of discomfort, of Its the same thing with problems. Only, for those who KNOW and who have understood, its the opportunity of making the last progress, of doing this (Mother opens her hands upward).
Basically, what still has the illusion of being something separate must dissolve. It must say to itself, Its not my business, I dont exist. Thats the best attitude it can take. Then it goes into the great Universal Rhythm.
0 1970-02-07, #Agenda Vol 11, #The Mother, #Integral Yoga
But I understand one thing, its that there should be EITHER the Supreme Consciousness OR inconscience; its the transition between the two thats horrible: a half consciousness is still worse.
(long silence)
0 1970-03-25, #Agenda Vol 11, #The Mother, #Integral Yoga
What we may call the reign of money is drawing to its close. But the; transitional period between the arrangement that has existed in the world till now and the one to come (in a hundred years, for instance), that period is going to be very difficultit IS very difficult.
Industries were the great means of earning moneynow thats quite finished. All profits are taken by the government. Or else, we had here small industries which had been freed from taxes on condition that they give 75% of their profits to the Ashramnow they have changed their laws and its no longer 75%, its all of it.
0 1970-04-04, #Agenda Vol 11, #The Mother, #Integral Yoga
The transition between this and that is whats difficult.
(long silence)
0 1970-04-11, #Agenda Vol 11, #The Mother, #Integral Yoga
I dont know if thats special to this body or if it will be the same thing for all bodies. Naturally, its fully aware that this is a transitional period, but its very difficult.
(long silence)
0 1970-04-18, #Agenda Vol 11, #The Mother, #Integral Yoga
Mother probably means, How is the transition going to be made?
***
0 1970-04-22, #Agenda Vol 11, #The Mother, #Integral Yoga
Some curious things. Some people are quite well-disposed and even, I might say, full of affection, of care, and I dont know, I cant explain, but certain things have to remain as they are and there should be nothing to disturb those people but the body is quite unconcerned about that. The conscious, active being is turned only to the supreme Consciousness and exclusively concerned with doing what this Consciousness wants it to do, and so there are, as it were, people (or someone) whose responsibility is to see that things can be understood in the transitory state we are in. There.2
(silence)
0 1970-06-03, #Agenda Vol 11, #The Mother, #Integral Yoga
For our transition in the material world, what is indispensable to our life and action is put at our disposal.
You dont say by whom?
0 1970-07-04, #Agenda Vol 11, #The Mother, #Integral Yoga
If I were to tell in detail what goes on, its absolutely wonderful! For instance, while eating, when the body keeps its true attitude and the perception of the Divine presence in all things, and naturally in what it absorbs, and when it absorbs it automatically with that attitude, without any contradiction, everything takes place without any difficulty. To such a point that if the attitude deteriorates (whatever), things can go to (gesture of choking) swallowing the wrong way, like that, in the space of a few seconds. Its clearly a transitional period, but how long will it last? I dont know. The harmony of the functioning is becoming miraculousmiraculous. Only, its not automatic, it still depends on the attitude. Its not something that imposes itself, its a consequence.
(long silence)
0 1970-07-11, #Agenda Vol 11, #The Mother, #Integral Yoga
But in this true consciousness, matter seems to lose something, or else something is transmuted into I dont know. Will it be so permanently, or is it the transition? I dont know. I mean, will the supramental body have no Yet, theres no difference between mans materiality and the animals, or is there?
No, Mother, there isnt.
0 1970-09-16, #Agenda Vol 11, #The Mother, #Integral Yoga
You understand, it may be either of two things; either I was going out of my body and passing on to the other world, and then I came backit may be thator it may be that I was in a transitional period for the transformation, and Ive come out of the dangerous, critical spot. Its one of the two. Which one? Well see.
Do you understand what I mean?
0 1970-11-18, #Agenda Vol 11, #The Mother, #Integral Yoga
Its clearly a moment of transition.
(silence)
0 1971-03-17, #Agenda Vol 12, #The Mother, #Integral Yoga
Were right in the midst of the transition for everything. And how long is the transition going to last? I dont know. I have the feeling things are going as fast as they can, that if they were any faster, everything would break.
(long silence)
--
But the transition isnt easy.
(Mother shakes her head, long concentration, Mother takes Satprems hands)
0 1971-06-12, #Agenda Vol 12, #The Mother, #Integral Yoga
This kind of condition which is between two things one of which is being left but will not let go its hold and the other is almost or near to be grasped but cannot be brought into action, always comes at a certain stage in the transition between the ordinary consciousness and the Yogic consciousness. It is obviously very troublesome. One has to keep a firm mind as much as possible. There are two ways of dealing with it. One is to sit quiet with a silent will to get rapidly through to the true thing and allow the Force to work out the difficulty. The other is effort, but this effort too must be a quiet effort,if it is a struggling or over eager effort, it may increase the struggle and restlessness in the mind or body. The best way is to keep quiet, observe, will for the change in reliance on the working of the Force, but also to use a quiet effort whenever that is possible. If one does that, after a time one finds a quiet action becoming habitual which whenever the outer force comes to pull the mind out, repels it automatically and maintains the poise of the consciousness.
January 19, 1937
0 1971-07-10, #Agenda Vol 12, #The Mother, #Integral Yoga
But it could only be a transitory phenomenon for the work, it wouldnt be something really striking your body. That doesnt seem possible to me.
Yes, I too thought so. Its probably a necessary experience, a necessary phase.
0 1971-08-04, #Agenda Vol 12, #The Mother, #Integral Yoga
Truly a transition between two worlds.
***
0 1971-08-14, #Agenda Vol 12, #The Mother, #Integral Yoga
To remain as though constantly bathed in the Divine Consciousness seems to the body the only way to exist. There is no other. Thats the attitude of the body. It feels you see, its more than an impression, its. I dont know, almost an acute sensation, that one can exist only in the Divine and be constantly concentrated upon the Divine. And that such is the transition to go towards something that is still I wouldnt say a dream, but a wonder. THAT.
It likes less and less to speak.
0 1971-08-25, #Agenda Vol 12, #The Mother, #Integral Yoga
Its the transition from the old way of being, which is becoming more and more distant, to the Divine does everything. For instance, even food has become pretty difficult, because the old way of eating seems more and more remote, and it is replaced by something inexpressible. Its inexpressible.
Its as if you were standing on a ridge (gesture) and the least misstep would pitch you into a hole.
0 1971-08-28, #Agenda Vol 12, #The Mother, #Integral Yoga
First of all, I am convinced that the need to see things, to think them, is purely human and is a transitory device. It is a transitory phase, which seems terribly long to us, but in fact is rather short.
Even our consciousness is an adaptation of the Consciousness THE Consciousness, the true consciousness is something else.
0 1971-09-01, #Agenda Vol 12, #The Mother, #Integral Yoga
Its quite evident where rest and food are concerned (especially food). Its very strange. The transition right in the middle of the transition.
Will it have enough plasticity? I dont know.
0 1971-09-08, #Agenda Vol 12, #The Mother, #Integral Yoga
Its really a period of transition for the body.
The body is realizing, becoming conscious of what in it prevents it from being immortal, and at the same time of what can be immortal in it. It has had moments of agony as never before in its whole lifein connection with death, which has never happened before. And it has understood that its very constitution was causing this, and what it had to change. I am as though on the threshold of an extraordinary discovery, but.
0 1971-09-18, #Agenda Vol 12, #The Mother, #Integral Yoga
We are in full transition: it is no longer this, it is not yet that.
And the concentration of force is greater and greater.
0 1971-11-20, #Agenda Vol 12, #The Mother, #Integral Yoga
We are at a moment of transition in the history of the earth. It is a moment only in terms of the eternity of time. But compared to human life this moment is long. Matter is in the process of changing to prepare for a new manifestation; but the human body is not sufficiently plastic and offers resistance. This is why the number of incomprehensible disorders and diseases is increasing and becoming a problem for medical science.
The remedy lies in union with the divine forces which are at work and in a confident and quiet receptivity that facilitates the process.
0 1971-12-25, #Agenda Vol 12, #The Mother, #Integral Yoga
Its like death, you see. The phenomenon is transitional, but seems to us to have existed forever (its forever for us because our consciousness is like thisMo ther draws a little square in the air), but when you have that divine consciousness, oh! things become almost instantaneous, you understand. I cant explain it.
There IS movement, there IS progression, there IS what is translated for us by time, that exists, its something somethingin the consciousness. Its hard to express. Its like an object and its projection. A little like that. All things ARE, but for us, we see them projected on a screen, as it were: one comes after another. Its a little like that.
0 1972-01-08, #Agenda Vol 13, #The Mother, #Integral Yoga
In my consciousness it is like a transitional condition (not a final condition, a transitional one) required to attain immortality. Thats what it is. There is something something to be found. But what, I dont know.
(long silence Mother shakes her head as if at a loss)
0 1972-02-09, #Agenda Vol 13, #The Mother, #Integral Yoga
The body is no longer quite on this side, you see, and not yet on the other, so it lives in a kind of precarious balance, and the slightest thing upsets it I cant swallow anymore or even brea the anymore. The feeling of a life which is about to depend on different conditions than the usual ones. But those other conditions arent there yet, nor is the body familiar with them, and so the transition from one state to the other is a perpetual source of problems. When I am very quietvery quieteverything is fine, but if theres the slightest effort, everything goes awry.
(Mother gasps for breath)
--
The years of transition (Mother puts her head in her hands).
(brief silence)
0 1972-03-10, #Agenda Vol 13, #The Mother, #Integral Yoga
As for me, the power of consciousness goes on increasing; for the time being I repeat, for the time being the physical power is reduced to almost nought. I am forced to stay here, minding nothing, and make shift with seeing people. So I need some persons to do the practical work I used to do before and can no longer do (Mother is short of breath). I cant speak with the same strength as before the physical is undergoing a transformation, you know. Sri Aurobindo himself had said and rightly sohe said (because one of us had to go, and I offered to go), No, your body is capable of enduring it, it has the strength to undergo transformation. Its not easy. I can assure you, its not easy. Yet my body is good-willed, it is really good-willed. But for the moment it is in the process of well, it is no longer quite on this side but not yet on the other. The transition isnt easy. So I am stuck here, like an old woman, incapable of doing any work.
If I can hold onif only I can hold onat one hundred things will be better. That I know. I am absolutely convinced there will be a renewal of energy. But I have to hold on. Thats all.
0 1972-03-24, #Agenda Vol 13, #The Mother, #Integral Yoga
For the first time, early this morning, I saw myself: my body. I dont know whether its the supramental body or (what shall I say?) a transitional body, but I had a completely new body, in the sense that it was sexless: it was neither woman nor man.
It was very white. But that could be because I have white skin, I dont know.
0 1972-03-25, #Agenda Vol 13, #The Mother, #Integral Yoga
Sujata told me about the experience you had the other day, that vision you had of your body, the transitional body.
Yes, I WAS like that. It was me; I didnt look at myself in a mirror, I saw myself like this (Mother bends her head to look at her body), I was I just was like that.
--
But whats mysterious is the transition from one to the other.
Yeshow?
But its the same mystery as the transition from chimpanzee to man.
Oh, no, Mother! Its more colossal than that! Its more colossal for, after all, there isnt that much difference between a chimpanzee and a man.
0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
It may seem strange to speak of you in an Indian Ashram that one would consider far removed from the world and the agonizing problems and struggles of the Human Condition, but as a matter of fact Sri Aurobindos Ashram is concerned with this earthly life; it wants to transform it instead of fleeing it as all traditional Indian and Western religions do, forever proclaiming that His kingdom is not of this world. Knowing that there exists a fundamental reality beyond man, religions have focussed on that other realm to find the key to man just as your heroes focus on their death to discover the fundamental reality that will be able to stand in the face of death. But religion has not justified this life, except as a transition toward a Beyond which is supposedly the supreme goal; and your heroesthough so close to lifes throbbing heart that at times it seems to explode and reveal its poignant secretfinally plunge into death, as if to free themselves from an Absolute they cannot live in the flesh.
The young Indian students with whom I discuss your books understand perhaps better than Westerners the reason for all those bloody and apparently useless sacrifices the torments conflicts and revolts of your heroes condemned to death, the great Hunger that drives them beyond themselves for they know that these are like the contractions of childbirth, and that the thick shell of egoism, routine, conformism, intellectual and sentimental habits must be broken for the inner Divine to transpierce the surface of this life for the Divine is indeed WITHIN man, and life harbors its own hidden justification. Echoing the Upanishad, Sri Aurobindo tells us that The earth is His foothold. He also wrote, God is not only in the still small voice, but in the fire and the whirlwind.
0 1972-03-29b, #Agenda Vol 13, #The Mother, #Integral Yoga
Yes, Mother, yes, it was good! We could perhaps publish it? It was about the vision you had of your own transitional body.
I simply wanted to make sure you had received it.1
0 1972-04-02b, #Agenda Vol 13, #The Mother, #Integral Yoga
It is difficult, it is the most difficult thingwe are here to do difficult things. We are in the period of transition. I cant tell you: be like this or be like that, because there is no example as yet. It is being done, and we are just at the time of the transition. It is very, very difficult but very interesting.
For centuries and centuries, humanity has waited for this time. It has come. But it is difficult.
0 1972-04-15, #Agenda Vol 13, #The Mother, #Integral Yoga
The other day, when I saw that little child playing (I still see it), on top of a HUGE mental head, giving it blowsits the supramental. But what are we going to call that being? We mustnt call it superman, it isnt the superman: its the supramental. Because, you see, the transition from animal to man is clear to us; the transition from man to supramental being is accomplished (or isnt) through the superman there may be a few supermen (there are) who will actually make that transition, but thats not actually how it works. First, that supramental being has to be born.1 Now its becoming plainer and plainer. The other day, I saw that little being (symbolically a child) sitting on a big mental head: it was the supramental being sitting, to symbolize its independence, I could say, over the mind.
Things are becoming clearer. But we are just in the transitional period, the most difficult time.
Will some reach a similar stateat least similar or at any rate precursor to the supramental? Such seems to be the present attempt, what is taking place now. And so you are no longer on this side, not yet on the otheryou are (suspended gesture). Rather a precarious condition.
--
This is exactly the meaning of my vision: the transition wont take place according to minds ways, its a baby sitting on the mind and playing. I can still see it.
Yes, I experienced strongly how its really the Grace that accomplishes everything.
0 1972-04-26, #Agenda Vol 13, #The Mother, #Integral Yoga
Oh, its so interesting. So interesting. Since childhood, I have always endeavored, as it were, to attain total indifferencenothing is annoying, nothing is pleasant. Since childhood, I recall a consciousness striving for (thats what Sri Aurobindo meant) for indifference. Interesting! It makes me understand why he said that it was I who could attempt the transition between human consciousness and supramental consciousness. He said that. He said it to me and he says it here (its written among Nirods things). Now I understand why.
Ah, I understand!
--
But, of course, at bestat the very bestwe are transitional beings. And well, transitional beings. But the consciousness of the inner being ultimately gets stronger, you follow? Stronger even than the consciousness of the material being. So the material being can be dissolved, but the inner consciousness remains stronger. It is of that consciousness that we can say, This is me.
Yes.
0 1972-05-13, #Agenda Vol 13, #The Mother, #Integral Yoga
I dont know if its just because of this transition period, or if the Supramental will in fact bring about very categorical results.
The same for the body: the least thing seems to produce consequences completely out of proportionin either good or bad. The customary neutrality of life is disappearing.
0 1972-05-17, #Agenda Vol 13, #The Mother, #Integral Yoga
The transition isnt pleasant. Thats all.
(Mother gives some flowers to Sujata)
0 1972-07-01, #Agenda Vol 13, #The Mother, #Integral Yoga
But it is well aware that this is only a transitional consciousness what will be the ultimate consciousness? I dont know.
(silence)
0 1973-02-18, #Agenda Vol 13, #The Mother, #Integral Yoga
For the moment, we are still in a stage where weapons are necessary. But it should be understood that this is a transitory stage, not a permanent one, and we must strive for the other one.
Peace peace and harmony will be a natural outcome of the change of consciousness.
0 1973-03-14, #Agenda Vol 13, #The Mother, #Integral Yoga
The truth is, its the transition from the ordinary mental consciousness to the supramental consciousness. The mental consciousness panics in the presence of the supramental consciousness. The vibration is so different I feel one could die every minute. Only when I am very tranquil.
The old consciousness (which isnt at all a mental consciousness, but anyway), the old consciousness keeps repeating its mantra there is a mantrait keeps repeating its mantra, which makes a sort of backdrop, a contacting point. Its very peculiar. But beyond that, theres something full of light and force, but its so new that it causes almost a panic. And if it does that to me, with the long experience I have if it has the same effect on others, I think well all end up lunatics! Well.
02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
In the extracts you have sent me from Bradley and Joachim, it is still the intellect thinking about what is beyond itself and coming to an intellectual, a reasoned speculative conclusion about it. It is not dynamic for the change which it attempts to describe. If these writers were expressing in mental terms some realisation, even mental, some intuitive experience of this "Other than Thought", then one ready for it might feel it through the veil of the language they use and himself draw near to the same experience. Or if, having reached the intellectual conclusion, they had passed on to the spiritual realisation, finding the way or following one already found, then in pursuing their thought, one might be preparing oneself for the same transition. But there is nothing of the kind in all this strenuous thinking. It remains in the domain of the intellect and in that domain it is no doubt admirable; but it does not become dynamic for spiritual experience.
It is not by "thinking out" the entire reality, but by a change of consciousness that one can pass from the ignorance to the
02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
In Indian terminology, it would be the advent of the Purna Bhagavan in the human bodymnusm tanumsritam. All previous Avatars are only a preparation for the coming of this Supreme Divine. It is said also that the present epoch marks a crucial turn and transition. We await the Kalki Avatar who will wipe off the past, the Iron Age, and bring in the Golden Age, Satya Yuga.
A question inevitably arises herewhat next? Once the evolutionary movement has reached the apex, does it stop there? After the apex, the Void? I t need not be so. The completion of the pyramid would mean simply the end of a particular order of creation, the creation in Ignorance. This is, indeed, what Sri Aurobindo envisages in his conception of the creation in supramental Gnosis. The evolutionary nisus, on its arrival at the apex, according to him crosses a borderland, leaps into another order of the world, of infinite Truth-Consciousness. Thereafter another new creation starts the building perhaps of another pyramid (if we want to continue the metaphor). The progression Of the evolutionary course is naturally expected to be an unending series. The pyramids rise tier upon tier ad infinitum. Only it is to be noted that in the basic pyramid the evolution starts from inconscience and moves from more ignorance to less ignorance through a gradually lessening density of darkness until the apex is reached where all shade of darkness is eliminated for ever. Beyond there is no mixture, however thin and diluted: it is a movement from light to light, from one expression of it to another, perhaps richer, but of the same quality.
02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
This was transition-line and starting-point,
A first immigration into heavenliness,
03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
We of the modern age know many thingsperhaps too many; and we yearn and strive to know yet more. We are never content with the knowledge that we have at the moment; our mind is always restive to leap beyond its immediate ken, thinking always that the secret of existence is to be found in what escapes its scrutiny, in what lies just outside the limits of what we happen to know. We are never sure of our knowledge. We are rich in curiosity, subtle in guessing; but always there lacks the sense of assurance and achievement. A certain unrest or malaise pursues our activities, something that gives to our most perfect creation, the impress of an experiment, of what is tentative, transitional, temporary.
The ancients, on the contrary, knew not many thingsnot so many as we know; but what they knew they knew well, they were sure of their knowledge. Their creations were not perhaps on the whole as rich and varied and subtleeven in a certain sense as deep as those of modern humanity; but they were finished and completed things, net and clear and full of power. The simple unambiguous virile line that we find in Kalidasa or in the Ajanta, in Homer or in the Par thenon, no longer comes out of the hands of a modern artist. Our delight is in the complexity and turbidity of the composition; we are not satisfied with richness only, we require a certain tortuousness and tangledness in the movement. We love the intermingling of many tints, the play of light dying away into haze and mist and obscurity, of shades that blur the sharpness of the contour. Our preoccupation, in Art, is how to create the impression of the many in its all-round simultaneity of forms and movements. The ancients were more simple and modest; they were satisfied with expressing one thing at a time and that simply done.
03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We do not speak of Brahmacharya in relation to a child. The discipline can be taken up only when the body and the consciousness have attained a certain degree of growth and development. A child grows in the full free play of its life movements: the care or attention of others should weigh upon it as lightly as possible, maintaining only an atmosphere of happy influence and protection. The transition from the stage of free play to conscious control is marked in Indian society by the ceremony of upanayana, the first approach or initiation: it is the beginning of the life of Brahmacharya.
It must be understood that this discipline is not merely for those who wish to follow a religious or spiritual life, but for all without exception. Brahmacharya is the first ashrama, order or stage of life with which one begins one's organisation of life; one has to pass through it to others leading to greater and higher degrees of fulfilment. It forms the foundation, prepares the necessary ground upon which the life structure can safely be raised and maintained. It is the secret fund of strength, the source of pure energies that vitalises life, enhances its values, makes it worth living.
04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
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.
05.17 - Evolution or Special Creation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The most serious lacuna in the concept of evolution, at least in the Darwinian form of it, is, as is well known, the missing link. The transition stage between one form of life and another, between one species and its higher evolute is always absent, has left no trace of any kind and it is a matter of any man's guess. So the theory of mutation, saltum, sudden change, has been advanced. But that only restates the fact, clinches the matter, but does not explain it. If a sudden and thorough change is possible, if one object can be transformed into something quite different and unpredictable, one can as well call it special creation. That would, some might say, be facing the fact squarely.
According to the Yogic or occult view of things, however, the two conceptions that human mind sets against each other need not be and are not contradictory. Indeed both are true and both are factors working out the progress of life. Evolution is a movement upward, the urge of consciousness to grow and expand and rise to a higher and greater articulation: the change follows a scale of degrees. But there comes a point in the progressive march when a change of degree means a change of kind and the phenomenon presents itself as a sudden, unforeseen mutation. This is due to the fact that there happens at the moment, in answer to a last call as it were from below, a descent of consciousness from the higher into the lower. All the grades of being or consciousness are always there in the cosmic infinity, only it is a matter of gradual manifestation in the physical world. The higher scales are kept in the background,the march of life starts from the lowest, the material rung. One by one they manifest or descend, formulate themselvesin the lower as these grow and rise and get ready to receive the descent. The gap or missing link means the irruptionof a new principle or mode of consciousness, the bursting of the cocoon, as it were, at the end of the period of gestation in the previous mode. Thus we can say that in the beginning there was only Matter and Matter was being churned until a point of tension or saturation was reached when Life precipitated and became embodied and evident in Matter. In the same way, out of a concentrated incubation that Life underwent,it brought down Mind from the hidden mind-plane and the vegetable kingdom gave birth to the animal. Latterly when Intelligence and self-consciousness descended, it was Man that appeared on earth.
09.18 - The Mother on Herself, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
When I began to practise occultism, as I started working with my nights, making them conscious, I found that between the subtle physical level and the most material vital there was a small region, very small indeed, that was not developed well enough to serve as a conscious link between the two. So what happened in the most material vital was not being accurately translated into the consciousness of the most subtle physical. Something was lost in the passage which was however not quite empty but only half-conscious, not adequately developed. I knew there was only one way, namely to go on working for the development. I started working sometime in February, I suppose. One month, two months, three, four months passed with no result. I continued. Five months, six months. Then in July or August I left my home in Paris for the country-side. I came to a very small place near the seaside and stayed with friends. There was a garden there. And in the garden a fine green turf and flowers and trees all round. It was a pretty little quiet place. It was very quiet, very silent. One day I lay myself down on the grass, flat on the face resting on my elbows (among the grass). Suddenly the whole life of this nature, the whole life of the intermediate region I am speaking of, which is most living in the plant and in physical nature, all this domain became all on a sudden, unexpectedly, without any transition, absolutely living, intense, conscious, wonderful. This was the result of the continuous activity of six months that had not given any result till then. I did not know it; just a little favourable condition and the result is there. It is like the chick in the egg. It has been there for a long time but you do not see it. You ask doubtfully if there is any chick at all inside the egg. And then suddenly a crack, a small hole the egg bursts and the chick comes out, quite formed and whole and entire. It took all this time to form itself. So it is like this. When you wish to pre pare something within you it is like the preparation of the chick inside the shell. It takes a long time and there is not the least result. But you must not be disheartened. You must continue your effort, as before, regularly as if the whole of eternity were before you, thoroughly disinterested in the result. One day the result bursts upon you, the whole result of all your work.
II
100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
the diameter of the Earth. This critical proximity event of transition from 180-
degree to 90-degree independence is called precession. Mass attraction is also
--
130.01 Critical proximity occurs where there is angular transition from "falling
back in" at 180-degree to 90-degree orbiting __ which is precession. (Gravity may
--
critical proximity transition from being an aggregate entity to being a plurality of
separate entities is precession, which is a "peeling off" into orbit rather than
1.009 - Perception and Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
Why has this situation arisen? Why this vehement affirmation of the ego, this assertion of the mind in respect of a particular condition which is passing, transitory, phenomenal? The attachment of the mind to a particular condition is the principle of egoism. Why does it happen? Why does it breed the further problems of like, dislike, love of physical life, individual life, fear of death, etc.? This happens because of a background which is still deeper than this particular psychological involvement. The very belief in the reality of externals is the cause for this calamity, because the moment we have a conviction that an object of perception is real, we have to develop a real attitude towards it. The perception of the object as something real is the beginning of the trouble. The trouble then intensifies itself as a compulsive activity towards the development of an attitude towards that object. The precondition of this attitude is egoism.
To describe the series or the successive stages of this development there is, first, a perception of the object, such as a tree, for example, in front. I perceive an object in front of me such as a tree, and I am convinced that it is a real tree. The tree is really there; it is not an unreal perception. The existence of the tree is real. It is really there outside me. The 'outsideness' of the tree is also real. The tree is real, its externality to me is real and, therefore, I am now compelled to develop a real attitude towards it.
1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
In dealing with the first group of forms, it must be noted that the pranic emanations given off by units of the animal and vegetable kingdom (after they have absorbed both solar and planetary prana) are naturally a combination of the two, and are transmitted by means of surface radiation, as in solar and planetary prana, to certain lesser groups of devas of a not very high order, who have a curious and intricate relationship to the group soul of the radiating animal or vegetable. This matter cannot be dealt with here. These devas are also of a violet hue, but of such a pale color as to be almost grey; they are in a transitional state, and merge with a puzzling confusion with groups of entities that are almost on the involutionary arc. [xlii]42, [xliii]43, [xliv]43a
[96]
--
The centres should be pictured as whirling vortices with a closely woven threefold channel passing from each centre to the other, and forming an almost separate circulatory system. This finds its point of departure for [100] the entire system at the further side of the spleen to that at which the prana entered. The vital fluid circulates through and between these three centres three times, before it finally passes out from them to the periphery of its little system. This final circulation carries the prana, via the fine interlacing channels, to every part of the body, which becomes entirely impregnated by these emanations, if it might be so expressed. These emanations find their way finally out of the etheric system by means of surface radiation. The pranic essence escapes from the circumference of its temporary ring-pass-not as emanative human prana, which is the same prana as earlier received, plus the peculiar quality that any single individual may convey to it during its transitory circulation. The essence escapes, plus individual quality.
Here again can be seen the correspondence to the escape of all essences from within any ring-pass-not when the cycle has been completed.
--
The fourth subplane of mind, the correspondence on the mental plane of the physical etheric, is likewise a point of transition from out of a lower into a higher, and is the transferring locality into a higher body.
The fourth subplane of the monadic plane is in a very real sense the place of transition from off the egoic ray (whichever that ray may be) on to the monadic ray; these three major rays are organised on the three higher subplanes of the monadic plane in the same way that the three abstract subplanes of the mental are the group of transference from off the personality ray on to the egoic.
The four lesser rays blend with the third major ray of active intelligence on the mental plane and on the atmic plane. The four Logoi or planetary Spirits work as one, on the atmic plane.
1.00d - Introduction, #On the Way to Supermanhood, #Satprem, #Integral Yoga
And we assert that there exists a future far more marvelous than all the electronic paradises of the mind: man is not the end, any more than the archaeopteryx was, at the height of the reptiles how could anything possibly be the culmination of the great evolutionary wave? We see it clearly in ourselves: We seem to invent ever more marvelous machines, ceaselessly expand the limits of the human, even progress towards Jupiter and Venus. But that is only a seeming, increasingly deceptive and oppressive, and we do not expand anything: we merely send to the other end of the cosmos a pitiful little being who does not even know how to take care of his own kind, or whether his caves harbor a dragon or a mewling baby. We do not progress; we inordinately inflate an enormous mental balloon, which may well explode in our face. We have not improved man; we have merely colosalized him. And it could not have been otherwise. The fault does not lie in some deficiency of our virtues or intellectual capacities, for pushed to their extreme these could only generate supersaints or supermachines monsters. A saintly reptile in its hole would no more make an evolutionary summit than a saintly monk would. Or else, let us forget everything. The truth is, the summit of man or the summit of anything at all does not lie in perfecting to a higher degree the type under consideration; it lies in a something else that is not of the same type and that he aspires to become. Such is the evolutionary law. Man is not the end; man is a transitional being, said Sri Aurobindo long ago. He is heading toward supermanhood as inevitably as the minutest twig of the highest branch of the mango tree is contained in its seed. Hence, our sole true occupation, our sole problem, the sole question ever to be solved from age to age, the one that is now tearing our great earthly ship apart limb from painful limb is how to make this transition.
Nietzsche said it also. But his superman was only a colossalization of man; we saw what he did as he tramped over Europe. That was not an evolutionary progress, only a return to the old barbarism of the blond or brunet brute of human egoism. We do not need a super-man, but something else, which is already murmuring in the heart of man and is as different from man as Bach's cantatas are from the first grunts of the hominid. And, truly, Bach's cantatas sound poor when our inner ear begins to open up to the harmonies of the future.
It is this opening, this new development we would like to investigate in the light of what we have learned from Sri Aurobindo and Her who continued his work, the modus operandi of the transition, so we can grasp the handle ourselves and work methodically at our own evolution perform experimental evolution the way others try to make test-tube embryos, though they may only hear the echo of their own monsters.
The secret of life is not in life, nor that of man in man, any more than the secret of the lotus is in the mud from which it grows, said Sri Aurobindo; and yet the mud and a ray of sun combine to create a higher degree of harmony. It is this site of convergence, this point of transmutation, that we must find. Then, perhaps, we will rediscover what a quiet child on a beach contemplated in a fleck of wild foam, and the supreme music that spins the worlds, and the one Marvel that was awaiting its hour.
1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
I would not subtract any thing from the praise that is due to philanthropy, but merely demand justice for all who by their lives and works are a blessing to mankind. I do not value chiefly a mans uprightness and benevolence, which are, as it were, his stem and leaves. Those plants of whose greenness withered we make herb tea for the sick, serve but a humble use, and are most employed by quacks. I want the flower and fruit of a man; that some fragrance be wafted over from him to me, and some ripeness flavor our intercourse. His goodness must not be a partial and transitory act, but a constant superfluity, which costs him nothing and of which he is unconscious. This is a charity that hides a multitude of sins. The philanthropist too often surrounds mankind with the remembrance of his own cast-off griefs as an atmosphere, and calls it sympathy. We should impart our courage, and not our despair, our health and ease, and not our disease, and take care that this does not spread by contagion. From what southern plains comes up the voice of wailing? Under what latitudes reside the hea then to whom we would send light? Who is that intemperate and brutal man whom we would redeem? If any thing ail a man, so that he does not perform his functions, if he have a pain in his bowels even,for that is the seat of sympathy,he forthwith sets about reforming the world.
Being a microcosm himself, he discovers, and it is a true discovery, and he is the man to make it,that the world has been eating green apples; to his eyes, in fact, the globe itself is a great green apple, which there is danger awful to think of that the children of men will nibble before it is ripe; and straightway his drastic philanthropy seeks out the Esquimaux and the Patagonian, and embraces the populous
--
Most High God has created lofty and umbrageous, they call none azad, or free, excepting the cypress, which bears no fruit; what mystery is there in this? He replied; Each has its appropriate produce, and appointed season, during the continuance of which it is fresh and blooming, and during their absence dry and withered; to neither of which states is the cypress exposed, being always flourishing; and of this nature are the azads, or religious independents.Fix not thy heart on that which is transitory; for the Dijlah, or Tigris, will continue to flow through Bagdad after the race of caliphs is extinct: if thy hand has plenty, be liberal as the date tree; but if it affords nothing to give away, be an azad, or free man, like the cypress.
COMPLEMENTAL VERSES
1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
Fundamental Considerations Anyone today who considers the emergence of a new era of mankind as a certainty and expresses the conviction that our rescue from collapse and chaos could come about by virtue of a new attitude and a new formation of mans consciousness, will surely elicit less credence than those who have heralded the decline of the West. Contemporaries of totalitarianism, World War II, and the atom bomb seem more likely to abandon even their very last stand than to realize the possibility of a transition, a new constellation or a transformation, or even to evince any readiness to take a leap into tomorrow, although the harbingers of tomorrow, the evidence of transformation, and other signs of the new and imminent cannot have gone entirely unnoticed. Such a reaction, the reaction of a mentality headed for a fall, is only too typical of man in transition.
The present book is, in fact, the account of the nascence of a new world and a new consciousness. It is based not an ideas or speculations but on insights into mankinds mutations from its primordial beginnings up to the present - on perhaps novel insights into the forms of consciousness manifest in the various epochs of mankind: insights into the powers behind their realization as manifest between origin and the present, and active in origin and the present.
--
Our concern is to render transparent everything latent behind and before the world - to render transparent our own origin, our entire human past, as well as the present, which already contains the future. We are shaped and determined not only by today and yesterday, but by tomorrow as well. The author is not interested in outlining discrete segments, steps or levels of man, but in disclosing the transparency of man as a whole and the interplay of the various consciousness structures which constitute him. This transparency or diaphaneity of our existence is particularly evident during transitional periods, and it is from the experiences of man in transition, experiences which man has had with the concealed and latent aspects of his dawning future as he became aware of them, that will clarify our own experiencing of the present.
It is perhaps unnecessary to reiterate that we cannot employ the methods derived from and dependent an our present consciousness structure to investigate different structures of consciousness, but will have to adapt our method to the specific structure under investigation. Yet if we relinquish a unitary methodology we do not necessarily regress to an unmethodological or irrational attitude, or to a kind of conjuration or mystical contemplation. Contemporary methods employ predominantly dualistic procedures that do not extend beyond simple subject-object relationships; they limit our understanding to what is commensurate with the present Western mentality. Even where the measurements of contemporary methodologies are based primarily an quantitative criteria, they are all vitiated by the problem of the antithesis between measure and mass (as we will discuss later in detail). Our method is not just a measured assessment, but above and beyond this an attempt at diaphany or rendering transparent. With its aid, whatever lies behind (past) and ahead of (future) the currently dominant mentality becomes accessible to the new subject-object relationship. Although this new relationship is no longer dualistic, it does not threaten man with a loss of identity, or with his being equated with an object.
--- Overview of noun transit
The noun transit has 3 senses (first 1 from tagged texts)
1. (2) theodolite, transit ::: (a surveying instrument for measuring horizontal and vertical angles, consisting of a small telescope mounted on a tripod)
2. transportation system, transportation, transit ::: (a facility consisting of the means and equipment necessary for the movement of passengers or goods)
3. passage, transit ::: (a journey usually by ship; "the outward passage took 10 days")
--- Overview of verb transit
The verb transit has 4 senses (no senses from tagged texts)
1. transit, pass through, move through, pass across, pass over ::: (make a passage or journey from one place to another; "The tourists moved through the town and bought up all the souvenirs;" "Some travelers pass through the desert")
2. transit ::: (pass across (a sign or house of the zodiac) or pass across (the disk of a celestial body or the meridian of a place); "The comet will transit on September 11")
3. transit ::: (revolve (the telescope of a surveying transit) about its horizontal transverse axis in order to reverse its direction)
4. transit ::: (cause or enable to pass through; "The canal will transit hundreds of ships every day")
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun transit
3 senses of transit
Sense 1
theodolite, transit
=> surveying instrument, surveyor's instrument
=> instrument
=> device
=> instrumentality, instrumentation
=> artifact, artefact
=> whole, unit
=> object, physical object
=> physical entity
=> entity
Sense 2
transportation system, transportation, transit
=> facility, installation
=> artifact, artefact
=> whole, unit
=> object, physical object
=> physical entity
=> entity
Sense 3
passage, transit
=> journey, journeying
=> travel, traveling, travelling
=> motion, movement, move
=> change
=> action
=> act, deed, human action, human activity
=> event
=> psychological feature
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun transit
3 senses of transit
Sense 1
theodolite, transit
=> tachymeter, tacheometer
Sense 2
transportation system, transportation, transit
=> air transportation system
=> highway system
=> public transit
=> short line
=> telpherage, telferage
Sense 3
passage, transit
=> lockage
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun transit
3 senses of transit
Sense 1
theodolite, transit
=> surveying instrument, surveyor's instrument
Sense 2
transportation system, transportation, transit
=> facility, installation
Sense 3
passage, transit
=> journey, journeying
--- Coordinate Terms (sisters) of noun transit
3 senses of transit
Sense 1
theodolite, transit
-> surveying instrument, surveyor's instrument
=> alidade, alidad
=> alidade, alidad
=> clinometer, inclinometer
=> plane table
=> range pole, ranging pole, flagpole
=> surveyor's level
=> theodolite, transit
Sense 2
transportation system, transportation, transit
-> facility, installation
=> airfield, landing field, flying field, field
=> arboretum, botanical garden
=> athletic facility
=> backroom
=> cafeteria facility
=> communication system, communication equipment
=> course
=> depository, deposit, depositary, repository
=> drive-in
=> forum, assembly, meeting place
=> gas system
=> menagerie, zoo, zoological garden
=> military installation
=> power system, power grid, grid
=> range
=> recreational facility, recreation facility
=> sewage system, sewer system, sewage works
=> source
=> station
=> transportation system, transportation, transit
=> utility
=> water system, water supply, water
Sense 3
passage, transit
-> journey, journeying
=> commute
=> drive, ride
=> long haul
=> mush
=> odyssey
=> trip
=> passage, transit
=> expedition
=> digression, excursion
=> schlep, shlep
=> trek
=> tour, circuit
=> pilgrimage, pilgrim's journey
=> excursion, jaunt, outing, junket, pleasure trip, expedition, sashay
=> voyage
=> way
--- Grep of noun transit
aba transit number
mass rapid transit
public transit
rapid transit
transit
transit declinometer
transit instrument
transit line
transit zone
transition
transitive
transitive verb
transitive verb form
transitiveness
transitivity
transitoriness
Wikipedia - 103rd station -- Proposed rapid transit station on the Chicago L system
Wikipedia - 111th station -- Proposed rapid transit station on the Chicago L system
Wikipedia - 1-50 series (CTA) -- Class of Chicago Transit Authority cars
Wikipedia - 1639 transit of Venus -- Earliest transit of Venus
Wikipedia - 2002 loya jirga -- Emergency grand assembly to elect a transitional administration in Afghanistan
Wikipedia - 2012 Puerto Rico government transition process -- Held in Puerto Rico on November 13, 2012
Wikipedia - 2012 transit of Venus -- Transit of Venus across the Sun visible from Earth on 5-6 June 2012
Wikipedia - 2017 New York City transit crisis -- Ongoing transit crisis in New York City
Wikipedia - 2019 Japanese imperial transition -- Japanese imperial abdication and transition
Wikipedia - 37th Street/USC station -- Bus rapid transit station in Los Angeles, California
Wikipedia - 46th Street & 46th Avenue station -- A bus transit station in Minneapolis, Minnesota
Wikipedia - 6to4 -- internet transition mechanism
Wikipedia - 7000-series (CTA) -- A rapid transit rail car for Chicago
Wikipedia - ABA routing transit number -- Code used in U.S. check transactions
Wikipedia - Absorption band -- Range on the electromagnetic spectrum which are characteristic of a certain transition from initial to final state in a substance
Wikipedia - Accusative case -- Grammatical case used to mark the direct object of a transitive verb
Wikipedia - AC Transit
Wikipedia - Adolescence -- Transitional stage of physical and psychological development
Wikipedia - Agra Metro -- Mass rapid transit system in the city of Agra, India
Wikipedia - Ahmedabad Bus Rapid Transit System -- Bus rapid transit system in Ahmedabad
Wikipedia - Algiers Metro -- Rapid transit system in Algiers
Wikipedia - Allahabad Metro -- Rapid transit system in Allahabad, Uttar Pradesh, India
Wikipedia - Allegany County Transit -- Publicly funded, general-public bus system in Maryland, US
Wikipedia - Allenhurst station -- NJ Transit rail station
Wikipedia - Al Ras (Dubai Metro) -- Rapid transit station in Dubai
Wikipedia - Alstom Metropolis -- Family of rapid transit electric multiple units
Wikipedia - AM5-M2 and AM4-M4 -- Rapid transit rolling stock used on Budapest Metro
Wikipedia - Ambitransitive verb
Wikipedia - Americas in Transition -- 1981 film
Wikipedia - Amritsar Metrobus -- Bus rapid transit system in Amritsar, India
Wikipedia - Amsterdam Metro -- Rapid transit railway in Amsterdam, Netherlands
Wikipedia - Appleton Transit Center -- Bus station in Appleton, Wisconsin
Wikipedia - Aqua Line (Nagpur Metro) -- Metro route of mass rapid transit system in Nagpur, India
Wikipedia - Arcata and Mad River Transit System -- Bus service in Arcata, California
Wikipedia - Auburn station (Sound Transit) -- Commuter train station in Auburn, Washington
Wikipedia - Automated guideway transit
Wikipedia - Automobile dependency -- Concept that city layouts may favor automobiles over bicycles, public transit, and walking.
Wikipedia - Baliwag Transit, Inc. -- Bus company in the Philippines
Wikipedia - Bang Khun Non MRT station -- Thai rapid transit stop in Bangkok
Wikipedia - Barcelona Convention and Statute on Freedom of Transit -- 1921 international treaty
Wikipedia - Barcelona Metro line 10 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 11 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 1 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 2 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 3 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 4 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 5 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 8 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro line 9 -- Rapid transit line in Barcelona, Spain
Wikipedia - Barcelona Metro -- Rapid transit system in Barcelona, Spain
Wikipedia - Baskerville -- Transitional serif typeface designed in the 1750s
Wikipedia - Bataan Transit -- Bus company in the Philippines
Wikipedia - Bay Area Rapid Transit expansion -- Overview of the expansion of Bay Area Rapid Transit
Wikipedia - Bay Area Rapid Transit rolling stock -- wikimedia list article
Wikipedia - Bay Area Rapid Transit -- Railway system in California, USA
Wikipedia - Beach Pneumatic Transit -- Former demonstration subway line in New York City
Wikipedia - Beacon Hill station (Sound Transit) -- Light rail station in Seattle, Washington
Wikipedia - Bear Transit
Wikipedia - Behavioral modernity -- Transition of human species to anthropologically modern behavior
Wikipedia - Beijing Subway -- Rapid transit system for Beijing Municipality
Wikipedia - Bellevue Transit Center -- Bus station and future light rail station in downtown Bellevue, Washington
Wikipedia - Berlin S-Bahn -- Rapid transit railway system in and around Berlin
Wikipedia - Beta decay transition -- Physical phenomenom
Wikipedia - Bhoj Metro -- Rapid transit system serving Bhopal, India
Wikipedia - Bishan Depot -- Mass Rapid Transit train depot in Bishan, Singapore
Wikipedia - Bishan station (Chongqing Rail Transit) -- A metro station in Chongqing, China
Wikipedia - Black Water Transit -- 2009 film by Tony Kaye
Wikipedia - Blair station -- Transit station in Ottawa, Canada
Wikipedia - Blue light station -- Combined emergency telephone and emergency power-off switch in rapid transit stations and other points along electrified railways
Wikipedia - Blue Line (MBTA) -- Rapid transit line in Boston
Wikipedia - Blue line (Taichung Metro) -- Proposed rapid transit line in Taiwan
Wikipedia - Blue Line (Washington Metro) -- Washington Metro rapid transit line
Wikipedia - Blue Night Network -- Overnight public transit service in Toronto, Ontario, Canada
Wikipedia - BMT Brooklyn Loops -- Transit service in New York City
Wikipedia - Boluan Fanzheng -- Transition period in modern Chinese history
Wikipedia - Bombardier Advanced Rapid Transit
Wikipedia - Bombardier Guided Light Transit -- Guided bus technology and associated infrastructure
Wikipedia - Brantford Transit -- Public transit service serving Brantford, Ontario, Canada
Wikipedia - Brittle-ductile transition zone -- The strongest part of the Earth's crust
Wikipedia - Brooklyn-Manhattan Transit Corporation -- Defunct transit operator in New York City
Wikipedia - Brooklyn Rapid Transit Company -- Former transit holding company in New York City
Wikipedia - Brown Line (CTA) -- Rapid transit line in Chicago, Illinois
Wikipedia - Brussels Metro line 2 -- rapid transit line
Wikipedia - Bukit Chagar RTS station -- Planned rapid transit station located in Johor, Mayasia
Wikipedia - Bukit Panjang LRT line -- Light Rail Transit line in Singapore
Wikipedia - Busan-Gimhae Light Rail Transit -- Light metro system in South Korea
Wikipedia - Bus rapid transit creep
Wikipedia - Bus Rapid Transit North -- South Yorkshire transport infrastructure
Wikipedia - Bus rapid transit -- Public transport system
Wikipedia - Cable car (railway) -- Cable-hauled mass transit system
Wikipedia - Caijia station -- Chongqing Rail Transit station
Wikipedia - Cairo Metro -- Rapid transit system in Cairo, Egypt
Wikipedia - Canada Line -- Rapid transit line in Metro Vancouver, Canada
Wikipedia - Cantabrian dialect -- Transitional Iberian dialect
Wikipedia - Capesize -- Class of dry cargo ships too large to transit the Panama or Suez Canals
Wikipedia - Capital MetroRapid -- Bus rapid transit service in Austin, Texas
Wikipedia - Career Transition For Dancers -- nonprofit organization helping dancers establish new careers after retiring from performing careers
Wikipedia - Central Maryland Regional Transit -- Bus system and mobility management service in Maryland, U.S.
Wikipedia - Central Park station (Suzhou Rail Transit) -- Suzhou Metro station
Wikipedia - Chamfer -- Flat transitional edge between two faces of a manufactured object
Wikipedia - Changhe station (Chongqing Rail Transit) -- Rail station in Chongqing, China
Wikipedia - Changjiang Road station (Ningbo Rail Transit) -- Ningbo Metro station
Wikipedia - Charles Street Transit Terminal -- Bus terminal in Kitchener, Ontario
Wikipedia - Chattanooga Area Regional Transportation Authority -- American mass transit provider in Tennessee
Wikipedia - Chengdu Metro -- Rapid transit system of Chengdu, Sichuan, China
Wikipedia - Chennai Rapid Bus Transit Ways -- Transport scheme in Chennai, India
Wikipedia - Chicago "L" -- Rapid transit system in Chicago, Illinois, operated by the CTA
Wikipedia - Chicago Transit Authority -- Operator of mass transit
Wikipedia - Circle MRT line -- Mass Rapid Transit line in Singapore
Wikipedia - Circulant graph -- Undirected graph acted on by a vertex-transitive cyclic group of symmetries
Wikipedia - Citizens Regional Transit Corporation -- Grass-roots organization in Buffalo, New York
Wikipedia - City Line (Spokane, Washington) -- Under-construction bus rapid transit line in Spokane, Washington, United States
Wikipedia - Clipper card -- Public transit ticketing system in San Francisco Bay Area, California, United States
Wikipedia - CMAX -- Bus rapid transit line in Columbus, Ohio
Wikipedia - Coast Mountain Bus Company -- Bus transit services operator in Metro Vancouver
Wikipedia - Cochrane MRT station -- Mass Rapid Transit station in Kuala Lumpur, Malaysia
Wikipedia - Coliseum-Oakland International Airport line -- Cable car rapid transit service in Oakland, California
Wikipedia - Collier Area Transit -- Public transit system in Collier County, Florida
Wikipedia - Common Transit Convention -- Treaty between the EU states and other countries
Wikipedia - Community Transit -- Bus transit agency serving Snohomish County, Washington
Wikipedia - Compass card (British Columbia) -- Public transit fare collection system in Metro Vancouver, Canada
Wikipedia - Cornwall Transit -- Public transportation in Cornwall Ontario
Wikipedia - Coronal loop -- Structure in the lower corona and transition region of the Sun
Wikipedia - Coved ceiling -- Ceiling with a large concave curve at the wall-to-ceiling transition
Wikipedia - Crenshaw Northern Extension Rail Project -- Proposed light rail transit corridor in Central Los Angeles
Wikipedia - Crisis of the Roman Republic -- 134 - 44 BC social unrest leading to the Roman transition from Republic to Empire
Wikipedia - Critical dimension -- The dimensionality of space at which the character of the phase transition changes
Wikipedia - Critical transition
Wikipedia - Crown-Ikarus 286 -- Transit bus that was manufactured by Ikarus and Crown Coach Corporation
Wikipedia - Cyrville station -- Transit station in Ottawa, Canada
Wikipedia - Daegu Metro -- Rapid transit railway in Daegu, South Korea
Wikipedia - Dalian Metro -- Rapid transit system of Dalian, Liaoning, China
Wikipedia - Danhai light rail -- Light rail transit system in Taiwan
Wikipedia - Data in transit -- data that is currently traveling across a network
Wikipedia - Decay scheme -- A graphical presentation of all the transitions occurring in a decay of a radioactive substance
Wikipedia - Dela Rosa Transit -- Bus company in the Philippines
Wikipedia - Delhi Metrolite -- Transit line in Delhi, India
Wikipedia - Delhi Metro -- Rapid transit system in India serving Delhi and surrounding region
Wikipedia - Demographic transition -- Transition from high birth and death rates to lower birth and death rates as a country or region develops from a pre-industrial to an industrialized economic system
Wikipedia - Deolali transit camp
Wikipedia - Deschooling -- Transition from the school system to homeschooling
Wikipedia - Detransition -- Cessation or reversal of transgender identification or gender transition
Wikipedia - Developer Transition Kit -- Prototype ARM-based Mac computer
Wikipedia - Digital television transition in India -- Transition to digital terrestrial television
Wikipedia - Digital television transition in Japan -- Mandatory switchover from analog to digital terrestrial television broadcasting
Wikipedia - Digital television transition in the United States -- Switchover from analog to exclusively digital broadcasting of terrestrial television television programming
Wikipedia - Digital television transition -- -- Digital television transition --
Wikipedia - Ditransitive verb
Wikipedia - Dongguan Rail Transit -- Metro system of Donguan, Guangdong, China
Wikipedia - Downtown MRT line -- Rapid transit line on the Singapore Mass Rapid Transit (MRT) network
Wikipedia - Downtown Seattle Transit Tunnel -- Rail tunnel in Seattle, Washington, United States
Wikipedia - Draft:Bus rapid transit Jodhpur -- Bus rapid transit system in Jodhpur
Wikipedia - Dual Contracts -- Transit contracts in New York City
Wikipedia - Dual-mode transit -- Transportation system in which vehicles operate on both public roads and on a guideway
Wikipedia - Duke University Medical Center Patient Rapid Transit -- A transport system in Duke University Medical Center
Wikipedia - DuPont station (Sound Transit) -- Future commuter train station in DuPont, Washington
Wikipedia - Eastern line (Kolkata Suburban Railway) -- transit line in Kolkata, India
Wikipedia - East West MRT line -- Mass Rapid Transit line in Singapore
Wikipedia - Ecotone -- Transition area between two biomes
Wikipedia - Elevated railway -- rapid transit railway with the tracks above street level
Wikipedia - Elliot Lake Transit -- Public transportation system of Elliot Lake in Northern Ontario, Canada
Wikipedia - Eltingville Transit Center -- Bus terminal in Staten Island, New York
Wikipedia - Energy Transitions Commission -- Think tank
Wikipedia - Energy transitions
Wikipedia - Energy transition
Wikipedia - Equivalence relation -- Reflexive, symmetric and transitive relation
Wikipedia - Everett Transit -- Local public transit operator in Everett, Washington
Wikipedia - Exodus (transitional housing) -- Housing organization
Wikipedia - Expo Express -- Former rapid transit system in Montreal, Quebec
Wikipedia - Expo Line (SkyTrain) -- Rapid transit line in Metro Vancouver, Canada
Wikipedia - Face-transitive
Wikipedia - Fairmount Avenue station -- Former New Jersey Transit rail station
Wikipedia - FariM-CM-1as Transit Company -- Bus company in the Philippines
Wikipedia - FasTracks -- Transit expansion project in Denver, CO
Wikipedia - Federal Transit Administration
Wikipedia - Fermi's golden rule -- A formula that describes the transition rate from one energy eigenstate of a quantum system into other energy eigenstates
Wikipedia - First North Luzon Transit -- Bus company in the Philippines
Wikipedia - Flared slope -- A rock-wall with a smooth transition into a concavity at the foot zone
Wikipedia - Flxible Metro -- North American transit bus
Wikipedia - Ford Transit Connect -- compact panel van manufactured by Ford
Wikipedia - Ford Transit -- Range of light commercial vehicles produced by Ford
Wikipedia - Forest transition
Wikipedia - FOR TRANSIT
Wikipedia - Freezing -- phase transition in which a liquid turns into a solid due to a decrease in thermal energy
Wikipedia - Fukuoka City Subway -- Fukuoka City rapid transit lines
Wikipedia - Fulton Center -- Transit center and mall in Manhattan, New York
Wikipedia - Future projects of the MTR -- Planned mass transit lines in Hong Kong
Wikipedia - G1/S transition -- Stage in cell cycle
Wikipedia - Garfield Park branch -- Former rapid transit line
Wikipedia - Gatwick Airport Shuttle Transit -- Automated people mover linking terminals at Gatwick Airport.
Wikipedia - Glasgow Subway -- Underground rapid transit line in Glasgow, Scotland
Wikipedia - Glass transition -- Reversible transition in amorphous materials
Wikipedia - G Line (Los Angeles Metro) -- Bus rapid transit line operating on a dedicated right-of-way in Los Angeles County
Wikipedia - Glowing pickle demonstration -- Ions within the pickle emit light as a result of atomic electron transitions
Wikipedia - GM "old-look" transit bus -- GM bus manufactured from 1940 to 1969
Wikipedia - Google (verb) -- Transitive verb, meaning to search for something using the Google search engine
Wikipedia - Go-To card -- Public transit ticketing system in Minnesota, United States
Wikipedia - GO Transit Regional Express Rail -- Canadian rail expansion project
Wikipedia - GO Transit -- Ontario regional public transit system
Wikipedia - GO Transit (Wisconsin) -- Bus service serving Oshkosh, Wisconsin
Wikipedia - Graham Avenue Transit Mall -- Bus-only transit mall in downtown Winnipeg, Canada
Wikipedia - Grand River Transit -- Transit operator in Waterloo Region, Ontario
Wikipedia - Grand Theater station (Chongqing Rail Transit) -- Train station in Chongqing, China
Wikipedia - Greater Nashik Metro -- Proposed rapid transit system in the Indian city of Nashik
Wikipedia - Great Transition -- Vision of a just and sustainable global future
Wikipedia - Green Line (CTA) -- Rapid transit line, part of the Chicago 'L' system
Wikipedia - Green Line (Washington Metro) -- Washington Metro rapid transit line
Wikipedia - Groupe Galland -- bus transit
Wikipedia - Guadalajara Macrobus -- Bus rapid transit (BRT) system in Guadalajara, Jalisco, Mexico
Wikipedia - Guangzhou Metro -- Rapid transit railway in Guangzhou, China
Wikipedia - Halaf-Ubaid Transitional period -- Prehistoric period of Mesopotamia
Wikipedia - Halifax Transit -- Canadian public transport service
Wikipedia - Hamburg Transit -- German television series
Wikipedia - Hamburg U-Bahn -- Rapid transit system in Hamburg, Germany
Wikipedia - Harbin Metro -- Rapid transit system in Harbin, China
Wikipedia - Harbor Transitway -- Shared-use express bus corridor and high occupancy toll lanes running along Interstate 110 in the Los Angeles area.
Wikipedia - Headway -- The distance between vehicles in a transit system measured in time or space
Wikipedia - Heathrow Terminal 5 Transit -- Automated people mover at London Heathrow Airport
Wikipedia - Helsinki Metro -- Greater Helsinki, Finland rapid transit system
Wikipedia - High School tram stop -- Tram stop on the Nottingham Express Transit tram system in Nottingham, England
Wikipedia - Highway 7 Rapidway -- Bus transit right-of-way in York Region, Canada
Wikipedia - Honolulu Rail Transit -- Rapid transit system in Honolulu County, Oahu, Hawaii
Wikipedia - Hop (telecommunications) -- Transition of source to receiver in telecommunications
Wikipedia - Hurdman station -- Mass transit station in Ottawa, Canada
Wikipedia - Hyderabad Metro -- Rapid transit system in Hyderabad, India
Wikipedia - Hypnagogia -- State of consciousness in transition from wakefulness to sleep
Wikipedia - Incidents on the Washington Metro -- Collisions, derailments, and other accidents involving the WMATA transit service
Wikipedia - Indore Metro -- Rapid transit system in Indore, India
Wikipedia - Industrial Revolution -- Transition to new manufacturing processes in Europe and the United States, in the 18th-19th centuries
Wikipedia - IndyGo -- Public transit operator in Indianapolis, Indiana, U.S.
Wikipedia - Interborough Rapid Transit Company -- Defunct subway operator in New York City
Wikipedia - Intercity Transit -- Local public transit operator in Thurston County, Washington
Wikipedia - International Journal of Transitional Justice -- Academic journal
Wikipedia - Intransitive verb -- grammatical term for a verb that does not allow a direct object
Wikipedia - Ion rapid transit -- Rapid transit network in Waterloo Region, Ontario
Wikipedia - IPv6 transition mechanisms
Wikipedia - IPv6 transition mechanism -- Technologies that facilitate the transition of the Internet from IPv4 to IPv6
Wikipedia - Island Transit (Washington) -- Local public transit operator in Island County, Washington
Wikipedia - Jabal Ali (Dubai Metro) -- Rapid transit station
Wikipedia - Jakarta LRT -- Light rail transit in Jakarta
Wikipedia - Jakarta MRT -- Rapid transit system in Jakarta
Wikipedia - Jane LRT -- Proposed light rail public transit line in Toronto, Canada
Wikipedia - Jiangbeicheng station -- Chongqing Rail Transit station
Wikipedia - Jinan Metro -- Rapid transit system serving Jinan, Shandong, China
Wikipedia - J Line (Los Angeles Metro) -- Bus rapid transit line operating in Los Angeles County
Wikipedia - Johnstown Traction Company -- Former transit system in Johnstown, Pennsylvania
Wikipedia - Judd-Ofelt theory -- theory describing the intensity of electron transitions within rare earth ions
Wikipedia - Jurong Region MRT line -- Mass Rapid Transit line in Singapore
Wikipedia - Kabul bus rapid transit -- Transit system in Kabul
Wikipedia - Kansas City Area Transportation Authority -- Public transit agency in metropolitan Kansas City
Wikipedia - Kent station (Sound Transit) -- Commuter train station in Kent, Washington
Wikipedia - Kevin B. Quinn -- CEO and Administrator of the Maryland Transit Administration
Wikipedia - Khu Khot BTS station -- Rapid transit station in Bangkok
Wikipedia - King County Metro -- Public transit operator in King County, Washington, including the city of Seattle
Wikipedia - King of Prussia Transit Center -- SEPTA bus terminal
Wikipedia - King Street Transit Priority Corridor -- Transit mall in Toronto, Ontario, Canada
Wikipedia - Kitsap Transit -- Local public transit operator in Kitsap County, Washington
Wikipedia - Klang Valley Integrated Transit System -- Rail transportation network in the Klang Valley
Wikipedia - KM-EM-^Mbe Rapid Transit Railway -- Japanese railway company
Wikipedia - Knoxville Area Transit -- Public transit agency in Knoxville, Tennessee
Wikipedia - Kobe New Transit 2000 series -- Japanese train type
Wikipedia - Kobe New Transit 8000 series -- Japanese train type
Wikipedia - Kolkata Bus Rapid Transit System
Wikipedia - Kolkata Light Rail Transit
Wikipedia - Kolkata Metro Line 2 -- Transit line in Kolkata, India
Wikipedia - Kolkata Metro Line 3 -- Transit line in Kolkata, India
Wikipedia - Kolkata Metro Line 4 -- Transit line in Kolkata, India
Wikipedia - Kolkata Metro Line 5 -- Transit line in Kolkata, India
Wikipedia - Kolkata Metro Line 6 -- Transit line in Kolkata, India
Wikipedia - Kolkata Metro -- Rapid Transit System in Kolkata, West Bengal, India
Wikipedia - Kootenay Loop -- Public transit exchange in Vancouver, Canada
Wikipedia - Kosterlitz-Thouless transition -- Phase transition in the two-dimensional (2-D) XY model
Wikipedia - Labelled transition system
Wikipedia - Lagos Rail Mass Transit
Wikipedia - Laminar-turbulent transition -- Process of fluid flow becoming turbulent
Wikipedia - La Movida MadrileM-CM-1a -- Countercultural movement during the Spanish transition after Francisco Franco's 1975 death
Wikipedia - Landau theory -- A theory that Lev Landau introduced in an attempt to formulate a general theory of continuous phase transitions
Wikipedia - Langley Centre -- Public transit exchange in Langley, British Columbia, Canada
Wikipedia - Lausanne MM-CM-)tro -- Transit system of Lausanne, Switzerland
Wikipedia - Leduc Transit -- Public transportation system in Alberta
Wikipedia - Lees station -- Transit station in Ottawa, Canada
Wikipedia - Liangzhu station (Ningbo Rail Transit) -- Ningbo Metro station
Wikipedia - Light rail in North America -- Mode of public transit
Wikipedia - Light Rail Transit Authority -- Filipino public transport operator
Wikipedia - Light rail -- Form of passenger urban rail transit
Wikipedia - Line 10 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 11 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 12 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 1 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 1 (Sound Transit) -- Light rail line serving Seattle, Washington
Wikipedia - Line 2 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 2 (Sound Transit) -- Light rail line under construction in the Seattle metropolitan area
Wikipedia - Line 3 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 4 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 5 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 6 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 7 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 8 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line 9 (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - Line A (Buenos Aires Underground) -- Rapid transit line of Buenos Aires
Wikipedia - Line A (Rome Metro) -- Rapid transit line in Rome, Italy
Wikipedia - Line B (Rome Metro) -- Rapid transit line in Rome, Italy
Wikipedia - Line C (Buenos Aires Underground) -- Rapid transit line of Buenos Aires
Wikipedia - Line C (Rome Metro) -- Rapid transit line in Rome, Italy
Wikipedia - Line D (Buenos Aires Underground) -- Rapid transit line of Buenos Aires
Wikipedia - Line E (Buenos Aires Underground) -- Rapid transit line of Buenos Aires
Wikipedia - Line H (Buenos Aires Underground) -- Rapid transit line of Buenos Aires
Wikipedia - Line T (Sound Transit) -- Streetcar line in Tacoma, Washington
Wikipedia - Link Transit -- Bus operator in Chelan and Douglas counties, Washington, U.S.
Wikipedia - Lisbon Metro -- Rapid transit system in Lisbon, Portugal
Wikipedia - List of AC Transit routes -- Wikipedia list article
Wikipedia - List of Afghan Transitional Administration personnel -- Wikipedia list article
Wikipedia - List of Bay Area Rapid Transit stations -- Wikipedia list article
Wikipedia - List of bus rapid transit systems -- Wikipedia list article
Wikipedia - List of bus transit systems in the United States -- Wikipedia list article
Wikipedia - List of Calgary Transit bus routes -- Wikipedia list article
Wikipedia - List of Charlotte Area Transit System bus routes -- Wikipedia list article
Wikipedia - List of Chicago Transit Authority bus routes -- Wikipedia list article
Wikipedia - List of Community Transit bus routes -- Wikipedia list article
Wikipedia - List of Dallas Area Rapid Transit rail stations -- Wikipedia list article
Wikipedia - List of Edmonton Transit Service bus routes -- Wikipedia list article
Wikipedia - List of fictional rapid transit stations -- Wikipedia list article
Wikipedia - List of former transit companies in Dallas -- Wikipedia list article
Wikipedia - List of Golden Gate Transit routes -- Wikipedia list article
Wikipedia - List of GO Transit stations -- Wikipedia list article
Wikipedia - List of Latin American rail transit systems by ridership -- Wikipedia list article
Wikipedia - List of light-rail transit systems
Wikipedia - List of Metropolitan Transit Authority of Harris County bus routes -- Wikipedia list article
Wikipedia - List of Miami-Dade Transit metro stations -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (100-199) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (1-99) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (300-399) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (400-449) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (450-499) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (500-549) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (550-599) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (600-699) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (700-799) -- Wikipedia list article
Wikipedia - List of NJ Transit bus routes (800-880) -- Wikipedia list article
Wikipedia - List of NJ Transit railroad stations -- Wikipedia list article
Wikipedia - List of North American rapid transit systems by ridership -- Wikipedia list article
Wikipedia - List of Presidents of the Transitional National Assembly of Rwanda -- Wikipedia list article
Wikipedia - List of rail transit stations in the Greater Manila Area -- Wikipedia list article
Wikipedia - List of rail transit stations in the Klang Valley area -- Wikipedia list article
Wikipedia - List of rail transit systems in North America -- Wikipedia list article
Wikipedia - List of rail transit systems in the United States -- Wikipedia list article
Wikipedia - List of raised and transitional bogs of Switzerland -- Wikipedia list article
Wikipedia - List of rapid transit stations in Bangkok -- Wikipedia list article
Wikipedia - List of RTC Transit routes -- Wikipedia list article
Wikipedia - List of Sacramento Regional Transit District routes -- Wikipedia list article
Wikipedia - List of Sacramento Regional Transit light rail stations -- Wikipedia list article
Wikipedia - List of SEPTA Rapid transit stations -- Wikipedia list article
Wikipedia - List of Sonoma-Marin Area Rail Transit stations -- Wikipedia list article
Wikipedia - List of Southern California transit agencies -- Wikipedia list article
Wikipedia - List of Spokane Transit Authority bus routes -- Wikipedia list article
Wikipedia - List of Toronto Transit Commission bus routes -- Wikipedia list article
Wikipedia - List of tram and light rail transit systems -- Wikimedia list article
Wikipedia - List of Transit Authority of River City bus routes -- Wikipedia list article
Wikipedia - List of transit exchanges in Metro Vancouver -- Wikipedia list article
Wikipedia - List of transiting exoplanets -- Wikipedia list article
Wikipedia - List of transitional fossils -- Wikipedia list article
Wikipedia - List of transit routes in Minneapolis-Saint Paul -- Wikipedia list article
Wikipedia - List of Tren Urbano stations -- Tren Urbano mass transit stations in San Juan, Guaynabo and Bayamon in Puerto Rico
Wikipedia - List of TriMet transit centers -- Wikipedia list article
Wikipedia - List of U.S. cities with high transit ridership -- Wikipedia list article
Wikipedia - List of York Region Transit and Viva bus routes -- Wikipedia list article
Wikipedia - Lists of New Jersey Transit bus routes -- Wikipedia list article
Wikipedia - Lists of rapid transit systems -- Wikipedia list article
Wikipedia - Liujiaping station -- Chongqing Rail Transit station
Wikipedia - Llandudno Cable Car -- Aerial transit in Llandudno, Wales
Wikipedia - London Underground -- Public rapid transit system in London, United Kingdom
Wikipedia - Longfengxi station -- Chongqing Rail Transit station
Wikipedia - Lonsdale Quay -- Ferry terminal and transit exchange in Metro Vancouver, Canada
Wikipedia - Lowell Regional Transit Authority -- Massachusetts, US non-profit public transportation organization
Wikipedia - Lucknow Metro -- Rapid transit system in Lucknow, Uttar Pradesh, India
Wikipedia - Lyon station -- Transit station in Ottawa, Canada
Wikipedia - Macau Light Rapid Transit -- Mass transit system in Macau
Wikipedia - Macrothyatira transitans -- Species of false owlet moth
Wikipedia - Mac transition to Apple Silicon -- Transition of the Apple Macintosh platform from Intel x86 to ARM processors
Wikipedia - Mac transition to Intel processors -- 2005-2006 transition of Apple Inc.'s Mac computers from PowerPC to Intel x86 processors
Wikipedia - Madrid Metro -- Rapid transit system in Madrid, Spain
Wikipedia - Main Line (NJ Transit) -- Commuter rail line in New Jersey
Wikipedia - Manila Light Rail Transit System -- Rail system serving the Metro Manila
Wikipedia - Manila Metro Rail Transit System
Wikipedia - Maplewood station -- NJ Transit rail station
Wikipedia - Market-Frankford Line -- SEPTA rapid transit line in Philadelphia, Pennsylvania
Wikipedia - Marriage in Transit -- 1925 film
Wikipedia - Maryland Transit Administration
Wikipedia - Mass Rapid Transit (Malaysia)
Wikipedia - Mass Rapid Transit Master Plan in Bangkok Metropolitan Region -- Bangkok urban rail transit system master plan
Wikipedia - Mass Rapid Transit (Singapore) -- Main rapid transit system in Singapore
Wikipedia - Mass Transit incident (professional wrestling) -- Professional wrestling controversy
Wikipedia - MBTA subway -- Boston region transit service
Wikipedia - McKinney Avenue Transit Authority -- Trolley line in Dallas, Texas
Wikipedia - M-CM-^Xresundsmetro -- Proposed rapid transit service between Copenhagen and Malmo
Wikipedia - MEarth Project -- Robotic observatory to monitor the brightness of thousands of red dwarf stars with the goal of finding transiting planets.
Wikipedia - Meissner effect -- Expulsion of a magnetic field from a superconductor during its transition to the superconducting state
Wikipedia - Metal carbonyl -- Coordination complexes of transition metals with carbon monoxide ligands
Wikipedia - Metapolitefsi -- Transition of Greece to democracy, 1974
Wikipedia - Metasystem transition
Wikipedia - Metro A Line -- Bus Rapid Transit line
Wikipedia - Metro Arlington Xpress -- Defunct transit service in Arlington, Texas
Wikipedia - Metro Bilbao -- Rapid transit system in Bilbao, Spain
Wikipedia - MetroCard -- Public transit payment system in the New York City area
Wikipedia - Metrolite -- Transit system in India
Wikipedia - Metro Manila Transit Corporation Double-Decker Bus -- Type of bus
Wikipedia - Metropolitan Atlanta Rapid Transit Authority -- Public transit operator in Metro Atlanta, Georgia
Wikipedia - Metrorrey -- Light rail transit railway in Monterrey, Mexico
Wikipedia - Metro station -- Railway station of a rapid transit system
Wikipedia - Metro Transit (Minnesota) -- Public transit operator in the Twin Cities region of Minnesota
Wikipedia - Metrovalencia -- Rapid transit system in Valencia, Spain
Wikipedia - Metro Vancouver Transit Police -- Police force for the Metro Vancouver public transit system in Canada
Wikipedia - Microtransit -- Form of demand-responsive transport
Wikipedia - Midlife crisis -- Transition of identity and self-confidence
Wikipedia - Mid-Pleistocene Transition -- The Mid-Pleistocene Transition is a drastic change a million years ago to high-amplituyde glacial cycles of approximately 100 000 year duration.
Wikipedia - Milan Metro -- Rapid transit system serving Milan, Italy
Wikipedia - Military transition team -- Soldier team
Wikipedia - Millennium Line -- Rapid transit line in Metro Vancouver, Canada
Wikipedia - Milpitas station -- Transit center in Milpitas, California, United States served by BART trains, VTA light rail and transit buses
Wikipedia - Minnesota Valley Transit Authority -- public transportation agency
Wikipedia - Moncloa Pacts -- 1977 economic and political pacts during Spanish transition to democracy
Wikipedia - Montgomery Area Transit System -- Transportation system in Montgomery, Alabama
Wikipedia - Mrs Eaves -- Transitional serif typeface designed by Zuzana Licko
Wikipedia - MRT (Bangkok) -- Thai rapid transit system serving Bangkok
Wikipedia - MTA Regional Bus Operations -- Surface transit division of New York's Metropolitan Transportation Authority
Wikipedia - MTR -- Rapid transit railway system in Hong Kong
Wikipedia - Mumbai Metro -- Rapid transit system serving the city of Mumbai, Maharashtra, India
Wikipedia - Nagpur Metro -- Rapid transit system in Nagpur, India
Wikipedia - Namma Metro -- Rapid Transit System in Bangalore, Karnataka, India
Wikipedia - Nanning Metro -- Rapid transit system in Nanning, China
Wikipedia - National Transitional Council -- De facto government of Libya from 2011 to 2012
Wikipedia - Navajo Transit System -- Public transportation system
Wikipedia - Neolithic Revolution -- transition from hunter-gatherer to settled peoples in human history
Wikipedia - New Urbanist Memes for Transit-Oriented Teens -- Facebook group concerning New Urbanism
Wikipedia - New York City Subway map -- Map of New York City rapid transit
Wikipedia - New York City Subway -- Rapid transit system in New York City
Wikipedia - New York City Transit Authority -- Bus and subway service operator
Wikipedia - New York City Transit Police -- Former law enforcement agency in New York City
Wikipedia - NFI Group -- Manufacturer of transit buses and motorcoaches based in Winnipeg, Canada
Wikipedia - Ningbo Rail Transit -- Rapid transit system in China
Wikipedia - NJ Transit Rail Operations -- Commuter rail division of NJ Transit
Wikipedia - Noida Metro -- Rapid transit system serving Noida and Greater Noida in the National Capital Region of India
Wikipedia - Nontransitive game
Wikipedia - North County Transit District -- Transportation agency in San Diego County, California, United States
Wikipedia - North East MRT line -- Mass Rapid Transit line in Singapore
Wikipedia - Northgate Transit Center -- Bus station and future light rail terminus in Seattle, Washington
Wikipedia - North South MRT line -- Rapid transit line of the Mass Rapid Transit (MRT) network in Singapore
Wikipedia - North Station (subway) -- Rapid transit station in Boston
Wikipedia - Nottingham Express Transit -- Light-rail tramway in Nottingham, England
Wikipedia - OC Transpo -- Public transit service in Ottawa, Ontario, Canada
Wikipedia - Olympic Sports Center station (Ningbo Rail Transit) -- Railway station in Ningbo, China
Wikipedia - OMNY -- Public transit payment system in the New York City area
Wikipedia - Ontario Line -- Proposed rapid transit line in Toronto
Wikipedia - Orange Line (CTA) -- Rapid transit line in Chicago, Illinois
Wikipedia - Orange Line (Dallas Area Rapid Transit) -- Light rail line in Dallas, Texas
Wikipedia - Orange Line (Nagpur Metro) -- Metro route of mass rapid transit system in Nagpur, India
Wikipedia - Orange Line (Washington Metro) -- Washington Metro rapid transit line
Wikipedia - ORCA card -- Proximity smart card for public transit in the Puget Sound region of Washington state
Wikipedia - Orion VI -- Low-floor transit bus
Wikipedia - Osaka Metro -- Japanese transit company from Keihanshin
Wikipedia - O-Train -- Rapid transit system in Ottawa, Ontario
Wikipedia - Ouchi station (Ningbo Rail Transit) -- Ningbo Metro station
Wikipedia - Overlake Transit Center -- Future light rail station in Redmond, Washington
Wikipedia - Oxnard Transit Center -- Passenger rail and bus station in historic downtown Oxnard, California
Wikipedia - Pace (transit) -- Suburban bus service in the Chicago metropolitan area.
Wikipedia - Palembang LRT -- Light rail transit system in Indonesia
Wikipedia - Panama station -- Planned rapid transit station in Quebec, Canada
Wikipedia - Paratransit
Wikipedia - Paris MM-CM-)tro -- Rapid transit system of Paris, France
Wikipedia - Parliament station -- Transit station in Ottawa, Canada
Wikipedia - Partially ordered set -- Set ordered by a transitive, antisymmetric, and reflexive binary relation
Wikipedia - Passive margin -- The transition between oceanic and continental lithosphere that is not an active plate margin
Wikipedia - PATH (rail system) -- Public rapid transit system connecting communities in New Jersey with Manhattan
Wikipedia - Patna Metro -- planned rapid transit system for the city of Patna, Bihar, India
Wikipedia - Peaceful transition of power -- Concept critical to establishing democratic governments
Wikipedia - Pearson Regional Transit Centre -- Regional Transit Centre in Ontario, Canada
Wikipedia - People mover -- Fully automated transit systems, generally serving relatively small areas
Wikipedia - Personal rapid transit
Wikipedia - Peter Doyle (transit worker)
Wikipedia - Pharmacy stop -- Under-construction surface light rail transit stop in Toronto, Canada
Wikipedia - Phase boundary -- In thermal equilibrium, each phase of physical matter comes to an end at a transitional point, or spatial interface, called a phase boundary, due to the immiscibility of said matter with the matter on the other side of said boundary
Wikipedia - Phase Transitions and Critical Phenomena -- 20-volume series of books on physics
Wikipedia - Phase transition -- Physical process of transition between basic states of matter
Wikipedia - Pierce Transit -- Local public transit operator in Pierce County, Washington, including the city of Tacoma
Wikipedia - Pink Line (CTA) -- Rapid transit line in Chicago, Illinois
Wikipedia - Pithiviers internment camp -- Transit camp for Jewish deportees in Occupied France
Wikipedia - Planned presidential transition of Mitt Romney -- Overview of Mitt Romney's planned presidential transition
Wikipedia - Porter station -- Transit station in Cambridge, Massachusetts
Wikipedia - Portuguese transition to democracy -- period in Portuguese history after the Carnation Revolution
Wikipedia - Post Secondary Transition for High School Students with Disabilities -- U.S. legislative framework
Wikipedia - Post-transition metal
Wikipedia - Power transition theory -- Theory regarding international relations and war
Wikipedia - Presidential transition of Donald Trump -- transfer of presidential power from Barack Obama to Donald Trump
Wikipedia - Presidential transition of Joe Biden -- Joe Biden's ongoing transfer to presidency
Wikipedia - Proposed light rail developments for Cork City -- Proposed transit system for Cork City, Ireland
Wikipedia - Proterra Catalyst -- American battery-electric transit bus built by Proterra.
Wikipedia - ProVeg Nederland -- Dutch foundation that aims to accelerate the transition towards a plant-based food system
Wikipedia - Psiax -- Late 6th century BC Attic vase painter during the transition between the black-figure and red-figure styles
Wikipedia - Public transit in Columbus, Ohio -- Overview of public transportation in Columbus, Ohio
Wikipedia - Pulse transition detector -- Flip-flop logic gate
Wikipedia - Purple Line (CTA) -- Rapid transit line run by the Chicago Transit Authority
Wikipedia - Purple Line (Maryland) -- Light rail transit line
Wikipedia - Qingyuan Maglev -- Maglev rapid transit line in Qingyuan, Guangdong, China
Wikipedia - Quadrilateral Traffic in Transit Agreement -- Trade agreement among four Asian countries
Wikipedia - Quantum evolution -- Evolution where transitional forms are particularly unstable and do not last long
Wikipedia - QuickTransit -- Cross-platform virtualization software
Wikipedia - Rabbit Transit (game) -- Video game
Wikipedia - Ramal (Madrid Metro) -- Rapid transit line of the Madrid Metro
Wikipedia - RapidRide A Line -- Bus rapid transit route in King County, Washington
Wikipedia - RapidRide B Line -- Bus rapid transit route in King County, Washington
Wikipedia - RapidRide C Line -- Bus rapid transit route in Seattle, Washington
Wikipedia - RapidRide D Line -- Bus rapid transit route in Seattle, Washington
Wikipedia - RapidRide E Line -- Bus rapid transit route in Seattle, Washington
Wikipedia - RapidRide F Line -- Bus rapid transit route in King County, Washington
Wikipedia - RapidRide G Line -- Future bus rapid transit route in Seattle, Washington
Wikipedia - Rapid transit technology
Wikipedia - Rapid transit -- High-capacity public transport generally used in urban areas
Wikipedia - Red Line (IndyGo) -- Bus rapid transit line in Indianapolis, Indiana, U.S.
Wikipedia - Red Line (Washington Metro) -- Washington Metro rapid transit line
Wikipedia - Reflexive transitive closure
Wikipedia - Regional Transportation Agency of Central Maryland -- American transit organization
Wikipedia - Relief Line (Toronto) -- Proposed rapid transit line in Ontario
Wikipedia - Republic of Hawaii -- 1894-1898 transitional republic in Hawaii before US annexation
Wikipedia - Revel Transit -- Electric moped sharing company
Wikipedia - Rick Leary -- American transit planner
Wikipedia - Rideau station -- Light Rail Transit station in Downtown Ottawa
Wikipedia - Risiera di San Sabba -- Nazi concentration and transit camp for Jews and political prisoners in Italy during World War II
Wikipedia - River Edge station -- New Jersey Transit station
Wikipedia - Riverside Transit Agency -- Transit system in Riverside County, California, United States
Wikipedia - RM-CM-)seau express mM-CM-)tropolitain -- Rapid transit system under construction in Greater Montreal, Canada
Wikipedia - Rochester subway -- Former light rail rapid transit line in the city of Rochester, New York
Wikipedia - Rock cycle -- Transitions through geologic time among the three main rock types: sedimentary, metamorphic, and igneous
Wikipedia - RokkM-EM-^M Island Line -- Transit system in Kobe, Japan
Wikipedia - Rome Metro -- Rapid transit system in Rome, Italy
Wikipedia - Roosevelt station (Sound Transit) -- Future light rail station in Seattle, Washington
Wikipedia - Rosecrans station -- Bus rapid transit station in Los Angeles, California
Wikipedia - Rossiter-McLaughlin effect -- Spectroscopic phenomenon observed when either an eclipsing binary's secondary star or an extrasolar planet is seen to transit across the face of the primary or parent star.
Wikipedia - Route 26 (MTA Maryland) -- A bus route of the Maryland Transit Administration
Wikipedia - Royal Forest Department BTS station -- Mass transit station
Wikipedia - Royal Thai Air Force Museum BTS station -- Rapid transit station in Bangkok
Wikipedia - Royasc -- Transitional dialect
Wikipedia - RTA Rapid Transit -- An intermodal public transit network in Cleveland, East Cleveland, and Shaker Heights, Ohio, with 1 rapid transit line, 3 light rail lines and 9 bus rapid transit (BRT) lines (including branches)
Wikipedia - Sai Yud BTS station -- Rapid transit station in Bangkok
Wikipedia - Salinas Transit Center -- Public transit station
Wikipedia - Salsette-Trombay Railway -- Defunct transit line in Mumbai, Maharashtra
Wikipedia - San Diego Metropolitan Transit System -- Public transit operator in San Diego, California
Wikipedia - SangyM-EM-^MshinkM-EM-^M Center Station -- Automated Guideway Transit (AGT) station in Yokohama, Japan
Wikipedia - San Jose Diridon station -- Railway and transit hub in San Jose, California
Wikipedia - Saphan Mai BTS station -- Rapid transit station in Bangkok
Wikipedia - Saskatoon Transit -- Public transport system in Saskatchewan, Canada
Wikipedia - Satellite Transit System -- Underground people mover system at Seattle-Tacoma International Airport
Wikipedia - Saulog Transit -- Bus company in the Philippines
Wikipedia - SBS Transit -- Public transport operator in Singapore
Wikipedia - Seattle Municipal Street Railway -- Historic transit system in Seattle, Washington USA
Wikipedia - Secretary of State for Energy (Spain) -- Senior official within the Ministry for the Ecological Transition of the Government of Spain
Wikipedia - Sedentism -- Transition from nomadic lifestyle to a society which remains in one place permanently
Wikipedia - Select Bus Service -- Bus rapid transit in New York City
Wikipedia - Selkirk Transit -- Municipal public transit in Manitoba
Wikipedia - Seoul Metropolitan Subway -- A rail system in the Seoul National Capital Area of South Korea, including rapid transit, commuter rail, light metro and automated people mover (APM) components
Wikipedia - SEPTA Route 37 -- Public transit route in Philadelphia, US
Wikipedia - SEPTA Route 38 -- Public transit route in Philadelphia, US
Wikipedia - Seville Metro -- Rapid transit system in Seville, Spain
Wikipedia - SFU Exchange -- Public transit exchange in Metro Vancouver, Canada
Wikipedia - Shin-Sugita Station -- Railway and Automated Guideway Transit (AGT) station in Yokohama, Japan
Wikipedia - Shizishan station (Suzhou Rail Transit) -- Suzhou Metro station
Wikipedia - Silver Line (Dallas Area Rapid Transit) -- Under construction commuter rail line in Texas, United States
Wikipedia - Silver Line (Washington Metro) -- Rapid transit line in Virginia, Washington, D.C. and Maryland, U.S.
Wikipedia - SITRAS -- Mass transit system in the city of Ponce, Puerto Rico
Wikipedia - Skagit Transit -- Local public transit operator in Skagit County, Washington
Wikipedia - Skip-stop -- Public transit service pattern
Wikipedia - Skunked term -- a word that becomes difficult to use because it is transitioning from one meaning to another
Wikipedia - SkyTrain (Vancouver) -- Automated rapid transit system in Metro Vancouver, Canada
Wikipedia - Slauson station (J Line) -- Bus rapid transit station in Los Angeles, California
Wikipedia - Slavonska PoM-EM->ega transit camp -- Transit camp run by the fascist UstaM-EM-!e in the Independent State of Croatia during World War II
Wikipedia - S Line (Utah Transit Authority) -- Streetcar line in Salt Lake County, Utah, United States
Wikipedia - Sofia Metro -- Rapid transit system of Sofia, Bulgaria
Wikipedia - Sonoma-Marin Area Rail Transit -- Commuter rail service in Marin and Sonoma counties, California
Wikipedia - Sound Transit 3 -- Transit referendum in the Seattle metropolitan area
Wikipedia - Sound Transit Express -- Express bus system in Seattle, Washington
Wikipedia - Sound Transit -- Regional transit government agency for the Seattle metropolitan area
Wikipedia - South Delta Exchange -- Public transit exchange in British Columbia, Canada
Wikipedia - Spanish transition to democracy
Wikipedia - Sports Park station (Chongqing Rail Transit) -- Rail station in Chongqing, China
Wikipedia - Stansted Airport Transit System -- Automated people mover at London Stansted Airport
Wikipedia - State-of-the-Art Car -- Prototype rapid transit railway vehicle
Wikipedia - State Transit Authority
Wikipedia - State transition diagram
Wikipedia - State transition function
Wikipedia - State transition system
Wikipedia - State transition table
Wikipedia - Steve Munro -- Canadian author and transit advocate
Wikipedia - St. George Terminal -- Transit center in Staten Island, New York
Wikipedia - St-Laurent station -- Transit station in Ottawa, Canada
Wikipedia - Sublimation (phase transition) -- Transition of a substance directly from the solid to the gas state
Wikipedia - Suvarnabhumi Station -- Rapid transit station on the Airport Rail Link, serving Suvarnabhumi Airport in Thailand
Wikipedia - Suzhou Rail Transit -- Rail transit system in Suzhou, China
Wikipedia - Sydney Metro West -- Proposed rapid transit railway line
Wikipedia - Tanjong Katong MRT station -- Future Mass Rapid Transit station in Singapore
Wikipedia - Taunton bus station -- Transit building in Taunton, Somerset, England
Wikipedia - Technological transitions
Wikipedia - Teredo tunneling -- Transition technology that gives full IPv6 connectivity for IPv6-capable hosts that are on the IPv4 Internet but have no native connection to an IPv6 network
Wikipedia - Termination (geomorphology) -- The period of time during an glacial cycle when there is a relatively rapid transition from full glacial climates to full interglacial climates
Wikipedia - Thames Transit -- Former Oxford bus operator
Wikipedia - The Fertility Transition in Iran -- 2009 book by Meimanat Hosseini-Chavoshi, Peter McDonald and Mohammad Jalal Abbasi-Shavazi
Wikipedia - The Fifth Risk -- 2018 non-fiction book by Michael Lewis examining transition to the Trump presidency
Wikipedia - The Loop (CTA) -- Rapid transit railroad in Chicago
Wikipedia - The Major Transitions in Evolution -- Book by John Maynard Smith and Eors Szathmary
Wikipedia - Theorem of transition -- Theorem about commutative rings and subrings
Wikipedia - Thomson-East Coast MRT line -- Mass Rapid Transit line (MRT) in Singapore
Wikipedia - Tokyo Metro Chiyoda Line -- Tokyo rapid transit line
Wikipedia - Tokyo Metro Tozai Line -- Rapid transit line in Tokyo
Wikipedia - Tomorrowland Transit Authority PeopleMover -- Transit system at Walt Disney World
Wikipedia - Toronto-gauge railways -- Transit lines with gauge of 4 ft 10 7M-bM-^AM-^D8 in (1,495 mm)
Wikipedia - Toronto subway -- Rapid transit system in Ontario, Canada
Wikipedia - Toronto Transit Commission bus system -- Bus system serving the Greater Toronto Area in Ontario, Canada
Wikipedia - Toulouse Metro -- rapid-transit railway in Toulouse, France
Wikipedia - Tower City station -- Rapid transit station in Cleveland
Wikipedia - Tower Transit -- London bus operator
Wikipedia - Town & Country Transit -- Pennsylvania transportation agency
Wikipedia - TRACE -- Transition Region and Coronal Explorer, a NASA heliophysics and solar observatory 1998-2010
Wikipedia - Trade & Transit Centre -- Building in Williamsport, PA, US
Wikipedia - Trams in Zhuhai -- Light rail rapid transit system in Zhuhai, China
Wikipedia - Transbay Transit Center -- Transit station in San Francisco, US
Wikipedia - Transfer (public transit)
Wikipedia - Transit (1980 film) -- 1980 film
Wikipedia - Transit (2018 film) -- 2018 film by Christian Petzold
Wikipedia - Transit 2A
Wikipedia - Transit (astronomy) -- Term in astronomy
Wikipedia - Transit bolt -- Type of bolt
Wikipedia - Transit bus -- Bus used on shorter-distance public transport services
Wikipedia - Transit Camp (film) -- 1932 film
Wikipedia - Transit district
Wikipedia - Transit (Doctor Who story) -- Adventure serial
Wikipedia - Transit Elevated Bus
Wikipedia - Transit First -- Australian bus company
Wikipedia - Transiting Exoplanet Survey Satellite -- NASA space telescope designed to search for exoplanets
Wikipedia - Transitional armour -- 14th century European armour
Wikipedia - Transitional fossil -- Fossilized remains of a life form that exhibits traits common to both an ancestral group and its derived descendant group
Wikipedia - Transitional Government of Tigray -- Caretaker administration that established by House of Federation of Ethiopia on 7 November 2020
Wikipedia - Transitional Islamic State of Afghanistan -- 2002-2004 administration in Afghanistan
Wikipedia - Transitional Military Council (2019) -- Military junta of Sudan established after the overthrow of Omar al-Bashir
Wikipedia - Transitional object
Wikipedia - Transitional period of Sri Lanka
Wikipedia - Transition economy
Wikipedia - Transition from Ming to Qing
Wikipedia - Transition from Sui to Tang -- Period in Chinese history
Wikipedia - Transition (grappling) -- Move from one grappling hold or grappling position to another
Wikipedia - Transition Integrity Project -- series of political scenario exercises
Wikipedia - Transition management (governance)
Wikipedia - Transition metal chloride complex -- Coordination complex
Wikipedia - Transition metals
Wikipedia - Transition metal -- Series of chemical elements
Wikipedia - Transition nuclear protein -- Proteins that are involved in the packaging of sperm nuclear DNA during spermiogenesis
Wikipedia - Transition probability
Wikipedia - Transition state
Wikipedia - Transition system
Wikipedia - Transition to the New Order -- Period of Indonesian history
Wikipedia - Transition town
Wikipedia - Transition words
Wikipedia - Transition Year -- Optional one-year school programme in Ireland
Wikipedia - Transition zone (Earth) -- Part of the Earth's mantle
Wikipedia - Transitive closure
Wikipedia - Transitive group action
Wikipedia - Transitive reduction
Wikipedia - Transitive relation
Wikipedia - Transitive set
Wikipedia - Transitive verb
Wikipedia - Transitivity (grammar)
Wikipedia - Transitivity (grammatical category)
Wikipedia - Transit Lounge -- Australian book publisher
Wikipedia - Transit mall -- Urban street reserved for public transit vehicles, bicycles, and pedestrians
Wikipedia - Transit map
Wikipedia - Transit Node Routing
Wikipedia - Transit of Mercury
Wikipedia - Transit of Venus -- Astronomical transit of Venus across the Sun
Wikipedia - Transit-oriented development
Wikipedia - Transit pass
Wikipedia - Transit police
Wikipedia - Transit (satellite) -- Satellite navigation system
Wikipedia - TransitScreen -- American software company
Wikipedia - Transit (Sponge Cola album) -- Sponge Cola album
Wikipedia - Transit system
Wikipedia - Transiturus
Wikipedia - Transitus Fluvii -- Occult alphabet
Wikipedia - Transitus
Wikipedia - TransJakarta -- Bus Rapid Transit service in Jakarta
Wikipedia - Transport Layer Security -- Cryptographic protocols for securing data in transit
Wikipedia - Tren Urbano -- Automated rapid transit system serving San Juan, Guaynabo and Bayamon in Puerto Rico
Wikipedia - Trillium Line -- Rapid transit line in Ottawa, Ontario
Wikipedia - Trinity Metro -- Transit agency for Forth Worth and Tarrant County, Texas
Wikipedia - Trolleybuses in Mexico City -- Transit system in Mexico City
Wikipedia - Trolleybuses in Seattle -- Electric transit system serving Seattle, Washington
Wikipedia - T series (Toronto subway) -- Rapid transit rolling stock in service from 1995 to present
Wikipedia - Tunney's Pasture station -- Transit station in Ottawa, Canada
Wikipedia - Turin Metro -- Rapid transit system of Turin, Italy
Wikipedia - Tyne and Wear Metro -- Rapid-transit rail network in north-east England
Wikipedia - U1 (Berlin U-Bahn) -- Rapid transit line in Berlin, Germany
Wikipedia - U55 (Berlin U-Bahn) -- Rapid transit line in Berlin, Germany
Wikipedia - UBC Exchange -- Public transit exchange in Metro Vancouver, Canada
Wikipedia - ULTra (rapid transit) -- Personal rapid transit PODCAR system
Wikipedia - Uniform polyhedron -- Polyhedron which has regular polygons as faces and is vertex-transitive
Wikipedia - UOttawa station -- Transit station in Ottawa, Canada
Wikipedia - U-Pass BC -- Post-secondary public transit program in British Columbia, Canada
Wikipedia - Urban Mass Transit Company -- Public transport consultancy firm
Wikipedia - Urban rail transit in Canada -- List of Canadian passenger rail systems confined to urban areas
Wikipedia - Urban rail transit in India -- Urban rail transit in India
Wikipedia - Urban rail transit
Wikipedia - Uttarakhand Metro -- Rapid transit system in India serving Dehradun, India
Wikipedia - VAL 206 -- An automated guideway transit system manufactured by Matra
Wikipedia - Valley Transit (Wisconsin) -- Bus service serving Appleton, Wisconsin/Fox Cities
Wikipedia - Vem -- Brazilian transit smart card system
Wikipedia - Verkehrsverbund Rhein-Ruhr -- Transit district in the Rhein-Ruhr area, Germany
Wikipedia - Vertex-transitive graph
Wikipedia - Vertex-transitive
Wikipedia - Victory station -- Mass transit station in Dallas, Texas
Wikipedia - Vijayawada Metro -- proposed rapid transit system in Vijayawada, India
Wikipedia - Vinyasa -- Transition between two different positions in yoga
Wikipedia - Viron Transit -- Bus company in the Philippines
Wikipedia - Viva Blue -- Line on the Viva bus rapid transit system
Wikipedia - Viva Green -- Line on the Viva bus rapid transit system
Wikipedia - Viva Orange -- Line on the Viva bus rapid transit system
Wikipedia - Viva Pink -- Line on the Viva bus rapid transit system
Wikipedia - Viva Purple -- Line on the Viva bus rapid transit system
Wikipedia - Viva Yellow -- Line on the Viva bus rapid transit system
Wikipedia - Wallace Line -- Faunal boundary line separating the realms of Asia and Wallacea, a transitional zone between Asia and Australia
Wikipedia - Walt Disney World Monorail System -- Public transit monorail system in operation at the Walt Disney World Resort
Wikipedia - Washington Metro -- Rapid transit system of the Washington, D.C. metropolitan area
Wikipedia - Wedding in Transit -- 1953 film
Wikipedia - Westerbork transit camp
Wikipedia - Western Sydney Airport line -- Proposed rapid transit railway line
Wikipedia - Westlake station (Sound Transit) -- Light rail station in Seattle, Washington
Wikipedia - Wilburton station (Sound Transit) -- Future light rail station in Bellevue, Washington
Wikipedia - Women's suffrage in Francoist Spain and the democratic transition
Wikipedia - Wuhan Metro rolling stock -- Rapid transit train cars in China
Wikipedia - Xiangjiagang station -- Chongqing Rail Transit station
Wikipedia - Ximenkou station (Ningbo Rail Transit) -- Ningbo Metro station
Wikipedia - Xinghai Square station (Suzhou Rail Transit) -- Suzhou Metro station
Wikipedia - Yaek Kor Por Aor BTS station -- Rapid transit station in Bangkok
Wikipedia - Yellow Line (Washington Metro) -- Washington Metro rapid transit line
Wikipedia - Yonge Street Rapidway -- Bus rapid transit corridor in York Region, Canada
Wikipedia - York University Busway -- Bus transit right-of-way in Toronto, Canada
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Kheper - transition -- 27
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Moving(1988) - Meet Arlo Pear! He's a family man with a loving wife, a rebellious daughter, twin sons, and a half-dead dog, he's also got a nice job with the city in New Jersey. He's a mass transit engineer. But one day Arlo is fired so he must try to get another job. He finds a similar one to his old one, except...
9 1/2 Weeks(1986) - In this legendary erotic drama, an art gallery employee played by Kim Bassinger finds herself seduced by a man she barely knows, played by Mickey Rourke. Soon she is dragged into a wild world of erotica, one sexy game at a time. This is a film that helped many an 80's teen boy during his transition...
While You Were Sleeping (1995)(1995) - Lucy Moderatz, a charming but shy token seller, spends her evenings home alone with her cat and her holidays working for the Chicago Transit Authority -- she has neither family nor boyfriend to keep her company. But she does have a secret crush: sexy Peter Callaghan, a regular customer who has never...
Destroy All Planets(1968) - A group of aliens from another planet head for Earth with the intentions of conquering it. Their first ship is destroyed in transit by the giant flying turtle Gamera. A second ship makes it to Earth and captures two Boy Scouts and holds them captive so that Gamera will not attack them. The aliens th...
Rurouni Kenshin Part 1: Origins(2012) - In 1868, after the end of the Bakumatsu war, the former assassin Kenshin Himura promises to defend those in need without killing. Kenshin wanders through Japan with a reverse-edged sword during the transition of the samurai age to the New Age. When Kenshin helps the idealistic Kaoru Kamiya from the...
Big Wednesday(1978) - Three California surf enthusiasts(Jan Michael Vincent,Gary Busey,William Katt) deal with the horrors of war,the difficult transition to adulthood,and the loss of innocence,over a 12 year period.
Poison Ivy(1992) - The always challenging transition from adorable child performer to sexy adult star was achieved flamboyantly by actress Drew Barrymore with this erotic drama that unfolds like a paranoia-drenched "Lolita" (1962). Sylvie Cooper is a misanthropic student at a private high school for children of the pr...
The Matrix Revolutions(2003) - Neo and Bane lie unconscious in the medical bay of the ship Hammer. Meanwhile, Neo finds his digital self trapped in a virtual subway station a transition zone between the Matrix and the Machine City. In that subway station, he meets a "family" of programs, including a girl named Sati, whose fathe...
https://myanimelist.net/anime/25567/DRAMAtical_Murder__Data_xx_Transitory --
El mismo amor, la misma lluvia (1999) ::: 7.3/10 -- PG-13 | 1h 53min | Comedy, Drama, Romance | 16 September 1999 -- El mismo amor, la misma lluvia Poster The fascinating love story between Jorge and Laura from 1980 to 1999, within a context in which Argentine politics and history transits between the dictatorship, the Falklands war and the nascent democracy. Director:
El mismo amor, la misma lluvia (1999) ::: 7.3/10 -- PG-13 | 1h 53min | Comedy, Drama, Romance | 16 September 1999 -- El mismo amor, la misma lluvia Poster The fascinating love story between Jorge and Laura from 1980 to 1999, within a context in which Argentine politics and history transits between the dictatorship, the Falklands war and the nascent democracy. Director: Juan Jos Campanella Writers: Juan Jos Campanella, Fernando Castets
Gidget (1959) ::: 6.7/10 -- Not Rated | 1h 35min | Comedy | 10 April 1959 (USA) -- A young girl discovers surfing and love (in that order) during one transitive summer. Director: Paul Wendkos Writers: Gabrielle Upton (screenplay), Frederick Kohner (novel)
Paris, je t'aime (2006) ::: 7.2/10 -- R | 2h | Comedy, Drama, Romance | 15 June 2007 (USA) -- Through the neighborhoods of Paris, love is veiled, revealed, imitated, sucked dry, reinvented and awakened. Directors: Olivier Assayas, Frdric Auburtin | 20 more credits Writers: Tristan Carn (original idea), Emmanuel Benbihy (transitions) | 30 more
Rocko's Modern Life ::: TV-Y | 30min | Animation, Comedy | TV Series (19931996) -- The wacky misadventures of an Australian wallaby and his friends as he finishes his transition to American life. Creators: Joe Murray, Stephen Hillenburg, Mr. Lawrence | 1 more credit
Singin' in the Rain (1952) ::: 8.3/10 -- G | 1h 43min | Comedy, Musical, Romance | 11 April 1952 (USA) -- A silent film production company and cast make a difficult transition to sound. Directors: Stanley Donen, Gene Kelly Writers: Betty Comden (story by), Adolph Green (story by)
The Lost City (2005) ::: 6.6/10 -- R | 2h 24min | Drama, Romance | 26 May 2006 (USA) -- A wealthy Havana club owner and his family are torn apart by the violent sociopolitical upheaval brought about by the transition from the dictatorial regime of Batista to the Marxist revolution led by Fidel Castro in 1950s Cuba. Director: Andy Garcia Writer:
Viceroy's House (2017) ::: 6.7/10 -- Not Rated | 1h 46min | Biography, Drama, History | 1 September 2017 -- Viceroy's House Poster -- The final Viceroy of India, Louis Francis Albert Victor Nicholas Mountbatten, 1st Earl Mountbatten of Burma (Hugh Bonneville), is tasked with overseeing the transition of British India to independence, but meets with conflict as different sides clash in the face of monumental change. Director: Gurinder Chadha
While You Were Sleeping (1995) ::: 6.7/10 -- PG | 1h 43min | Comedy, Drama, Romance | 21 April 1995 (USA) -- A hopelessly romantic Chicago Transit Authority token collector is mistaken for the fiance of a coma patient. Director: Jon Turteltaub Writers: Daniel G. Sullivan, Fredric Lebow (as Fredric LeBow)
Zeitgeist: Moving Forward (2011) ::: 8.1/10 -- Not Rated | 2h 41min | Documentary | 15 January 2011 (Brazil) -- A feature length documentary work which presents a case for a needed transition out of the current socioeconomic monetary paradigm which governs the entire world society. Director: Peter Joseph Writer:
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DRAMAtical Murder: Data_xx_Transitory -- -- NAZ -- 1 ep -- Visual novel -- Sci-Fi Psychological Drama Shounen Ai -- DRAMAtical Murder: Data_xx_Transitory DRAMAtical Murder: Data_xx_Transitory -- Data xx Transitory is the thirteenth and bonus episode of the DRAMAtical Murder animation. It features all of the bad endings from the original game. -- -- (Source: DRAMAtical Murder Wiki) -- -- Licensor: -- Sentai Filmworks -- Special - Dec 24, 2014 -- 26,626 6.05
DRAMAtical Murder: Data_xx_Transitory -- -- NAZ -- 1 ep -- Visual novel -- Sci-Fi Psychological Drama Shounen Ai -- DRAMAtical Murder: Data_xx_Transitory DRAMAtical Murder: Data_xx_Transitory -- Data xx Transitory is the thirteenth and bonus episode of the DRAMAtical Murder animation. It features all of the bad endings from the original game. -- -- (Source: DRAMAtical Murder Wiki) -- Special - Dec 24, 2014 -- 26,626 6.05
Hitoribocchi no Marumaru Seikatsu -- -- C2C -- 12 eps -- 4-koma manga -- Comedy School Shounen Slice of Life -- Hitoribocchi no Marumaru Seikatsu Hitoribocchi no Marumaru Seikatsu -- Many of us know what it is like to transition to a new school with few to no friends in a new environment, going through the arduous process of getting to know people again. Bocchi Hitori knows this struggle all too well, having just graduated from elementary school and thrown into middle school. Unfortunately, she suffers from extreme social anxiety: she faints when overwhelmed, vomits when nervous, and draws up ridiculously convoluted plans to avoid social contact. It does not help that her only friend from elementary school, Kai Yawara, will not be attending the same middle school as Bocchi. However, wanting to help her, Kai severs ties with Bocchi and promises to reconcile with her when she befriends all of her classmates in her new middle school class. -- -- Even though Bocchi has no faith in herself, she is determined to be friends with Kai again. Summoning all of her courage, Bocchi takes on the daunting challenge of making friends with her entire class, starting with the delinquent-looking girl sitting in front of her... -- -- 152,537 7.50
Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season -- -- Ajia-Do -- 12 eps -- Light novel -- Slice of Life Fantasy -- Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season -- When Myne learns that the Holy Church is in need of mana for their relics, she sees it as her chance to be cured of her life-threatening mana disorder. After seeing their bountiful library, she throws herself headfirst into the Church's grasp and begs to join their order. In exchange for her service and her unusually bountiful supply of mana, Myne is given the blue robes of a noble-born apprentice priestess, despite being a commoner. To Myne, all this talk of mana and nobility is trivial, as she now has access to an unlimited supply of books! -- -- As Myne transitions into the next phase of her life in this new world, she soon learns that achieving her dream has come at a heavy cost. Noble society is severe, unforgiving, and fueled by politics and neglect. She must now deal with the class conflict between the noble-born blue robes and the common-born grey robes, the High Priest's attempts to oust her, and constant behavioral issues from her new retainers. With the help of her family, friends, and the enigmatic Head Priest whose loyalties and motives remain unknown, Myne seeks to overcome these obstacles and continue on the path to becoming her ideal self—the ultimate librarian! -- -- -- Licensor: -- Crunchyroll -- 108,351 8.15
Kaguya-sama wa Kokurasetai?: Tensai-tachi no Renai Zunousen -- -- A-1 Pictures -- 12 eps -- Manga -- Comedy Psychological Romance School Seinen -- Kaguya-sama wa Kokurasetai?: Tensai-tachi no Renai Zunousen Kaguya-sama wa Kokurasetai?: Tensai-tachi no Renai Zunousen -- After a slow but eventful summer vacation, Shuchiin Academy's second term is now starting in full force. As August transitions into September, Miyuki Shirogane's birthday looms ever closer, leaving Kaguya Shinomiya in a serious predicament as to how to celebrate it. Furthermore, the tenure of the school's 67th student council is coming to an end. Due to the council members being in different classes, the only time Kaguya and Miyuki have to be together will soon disappear, putting all of their cunning plans at risk. -- -- A long and difficult election that will decide the fate of the new student council awaits, as multiple challengers fight for the coveted title of president. -- -- -- Licensor: -- Aniplex of America -- 734,748 8.71
Kaichou wa Maid-sama! -- -- J.C.Staff -- 26 eps -- Manga -- Comedy Romance School Shoujo -- Kaichou wa Maid-sama! Kaichou wa Maid-sama! -- Being the first female student council president isn't easy, especially when your school just transitioned from an all boys high school to a co-ed one. Aptly nicknamed "Demon President" by the boys for her strict disciplinary style, Misaki Ayuzawa is not afraid to use her mastery of Aikido techniques to cast judgment onto the hordes of misbehaving boys and defend the girls at Seika High School. -- -- Yet even the perfect Ayuzawa has an embarrassing secret—she works part-time as a maid at a maid café to help her struggling family pay the bills. She has managed to keep her job hidden from her fellow students and maintained her flawless image as a stellar student until one day, Takumi Usui, the most popular boy in school, walks into the maid café. He could destroy her reputation with her secret... or he could twist the student council president around his little finger and use her secret as an opportunity to get closer to her. -- -- -- Licensor: -- Sentai Filmworks -- 931,301 8.05
Ore ga Ojousama Gakkou ni "Shomin Sample" Toshite Gets♥Sareta Ken -- -- SILVER LINK. -- 12 eps -- Light novel -- Comedy Ecchi Harem Romance School -- Ore ga Ojousama Gakkou ni "Shomin Sample" Toshite Gets♥Sareta Ken Ore ga Ojousama Gakkou ni "Shomin Sample" Toshite Gets♥Sareta Ken -- Kimito Kagurazaka is a commoner with a fetish for men's muscles—or at least that's the lie he must keep telling if he wants to keep himself out of trouble at the elite all-girls school, Seikain Academy. Kidnapped by the school under the assumption that he prefers men, Kimito is made to be their "commoner sample," exposing the girls to both commoner and man so that the transition to the world after school is not jarring. Threatened with castration should his sexual preferences not match the school's assumptions, Kimito keeps up the facade to protect his manhood. -- -- But there are eccentric individuals around every corner who begin to make Kimito's life even more difficult. Among them are Aika Tenkuubashi, a social outcast who blurts out whatever comes to mind; Hakua Shiodome, a young genius; Karen Jinryou, the daughter of samurai who is obsessed with defeating Kimito; and Reiko Arisugawa, the perfect student who has delusions of marrying Kimito. Along with the commoner himself, these four girls make up the Commoner Club, which attempts to teach the girls more about life outside the school, while Kimito gradually learns about the odd girls surrounding him. -- -- -- Licensor: -- Funimation -- 210,993 6.79
Rail Romanesque -- -- Saetta -- 12 eps -- Visual novel -- Slice of Life -- Rail Romanesque Rail Romanesque -- The year is 1989. After the nation of Hinomoto was destabilized during the past World War, the rise of new technologies has enabled its revitalization. Modern engineering has given birth to aircraft, gasoline engines, and geomagnetic technology—revolutionizing transportation. Railroads have been rendered nearly obsolete and replaced by more efficient modes of transit. -- -- However, a group of lively "Raillords" aims to renew the railroads' former glory. The Raillords, personified as energetic and spirited girls, act as humanoid control modules for their assigned railways. They meet in Ohitoyo City for the Raillord Summit, headed by Suzushiro, a Raillord from Manoka Railways. Together, the group capitalizes on its teamwork to get the railroads back on track, ushering in a "new railroad age." -- -- 20,925 5.05
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12 (BMT rapid transit service)
12th & Imperial Transit Center
13 (BMT rapid transit service)
1639 transit of Venus
1769 transit of Venus observed from Tahiti
1874 transit of Venus
1882 transit of Venus
1980 New York City transit strike
2004 transit of Venus
2005 New York City transit strike
2006 Toronto Transit Commission wildcat strike
2008 Taiwanese transitional justice referendum
2008 Toronto Transit Commission strike
2012 transit of Venus
2017 New York City transit crisis
20192022 Sudanese transition to democracy
2019 Japanese imperial transition
2-transitive group
407 Transitway
6 (BMT rapid transit service)
ABA routing transit number
Activation of cyclopropanes by transition metals
AC Transit
AC Transit Bus fight
Addison Transit Center
Advanced Transit Association
AfghanistanPakistan Transit Trade Agreement
Ahmedabad Bus Rapid Transit System
Ainslie St. Transit Terminal
Airport Transit System
Al-Kawakibi Democracy Transition Center
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Amalgamated Transit Union
Ambitransitive verb
American Refrigerator Transit Company
Americas in Transition
Amman-Zarqa Bus Rapid Transit
Aramis (personal rapid transit)
Arcata Transit Center
Architects (Recognition of European Qualifications etc and Saving and Transitional Provision) Regulations 2008
Arlington Transit
Asheville Rides Transit
Astrological transit
Athens Mass Transit System
Atlanta Transit Company
Atomic electron transition
Augmented transition network
Auriculoceryx transitiva
Australian Transit Enterprises
Automated guideway transit
Autonomous Rail Rapid Transit
A Woman in Transit
Azure Transit Connect Electric
Baliwag Transit, Inc.
Baltimore and Washington Transit Company
Bangalore Bus Rapid Transit System
Bangkok Mass Transit Authority
Bangsamoro Transition Authority
Bangsamoro Transition Authority Parliament
Bangsamoro transition period
Barbur Boulevard Transit Center
Barrie Transit
Bay Area Rapid Transit
Bay Area Rapid Transit District
Bay Area Rapid Transit expansion
Bay Area Rapid Transit Police Department
Bay Area Rapid Transit rolling stock
BC Transit
Beach Pneumatic Transit
Beaverton Transit Center
Belleville Transit
Bellevue Transit Center
Berkshire Regional Transit Authority
BeST Transit
Beta decay transition
Bhopal Bus Rapid Transit System
Bhubaneswar Bus Rapid Transit System
Billings Metropolitan Transit
Blue Line (Dallas Area Rapid Transit)
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Bombardier Guided Light Transit
Boston Transit Commission Building
Brampton Transit
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Brittleductile transition zone
Brooklyn and Queens Transit Corporation
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Brooklyn Rapid Transit Company
Burlington Transit
Burnett Transit Center
BusanGimhae Light Rail Transit
BusanGimhae Light Rail Transit Operation Corporation
Bus rapid transit
Bus rapid transit creep
Bus rapid transit in Africa
Bus rapid transit in Brazil
Bus rapid transit in New Jersey
Bus Rapid Transit North
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Caf Transit
Caladenia transitoria
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Canadian Urban Transit Association
Canceled transitway projects in MinneapolisSaint Paul
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Capital Area Transit
Capital Area Transit (Harrisburg)
Career Development and Transition for Exceptional Individuals
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Central forestgrasslands transition
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Chautauqua Area Rural Transit System
Chennai Bus Rapid Transit System
Chennai Mass Rapid Transit System
Chennai Rapid Bus Transit Ways
Chiayi Bus Rapid Transit
Chicago Transit Authority
Chicago Transit Authority (album)
Chilean transition to democracy
Chilliwack/Agassiz-Harrison Transit System
Chiromachla transitella
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Cities Area Transit
City of Anderson Transit System
City of Poughkeepsie Transit
City of Santa Clarita Transit
CK Transit
Clackamas Town Center Transit Center
Clallam Transit
Classic (transit bus)
Coilglobule transition
Coimbatore Bus Rapid Transit System
Combined Security Transition Command Afghanistan
Common Transit Convention
Community Transit
Complete Auto Transit, Inc. v. Brady
Connecticut Transit Hartford
Connecticut Transit New Britain and Bristol
Connecticut Transit New Haven
Connecticut Transit Stamford
Connect Transit
Cornwall Transit
CosterKronig transition
Counties Transit Improvement Board
Cowichan Valley Regional Transit System
Critical transition
CTtransit
Cut (transition)
Dade-Collier Training and Transition Airport
Daegu Metropolitan Transit Corporation
Dallas Area Rapid Transit
Dancer Transition Resource Centre
Dar es Salaam bus rapid transit
Dar Rapid Transit Agency
Data in transit
DE9 Transitions
Deflagration to detonation transition
Deleted Scenes from the Transition Hospital
DelhiAlwar Regional Rapid Transit System
Delhi Bus Rapid Transit System
Delhi Integrated Multi-Modal Transit System
DelhiMeerut Regional Rapid Transit System
DelhiSonipatPanipat Regional Rapid Transit System
Demographic transition
Denver International Airport Automated Guideway Transit System
Deolali transit camp
Department of Rapid Transit Systems, Taipei City Government
Deposition (phase transition)
Detransition
Developer Transition Kit
Digital dividend after digital television transition
Digital television transition
Digital television transition in Japan
Digital Transition Content Security Act
Distance-transitive graph
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Dongguan Rail Transit
Downtown Seattle Transit Tunnel
Downtown Transit Center
Drummondville Transit
Dual-mode transit
Dublin Area Rapid Transit
Duke University Medical Center Patient Rapid Transit
Duluth Transit Authority
DurhamOrange Light Rail Transit
Durham Region Transit
East Chicago Transit
Eastern forestboreal transition
East London Transit
Eastridge Transit Center
Economics of Transition
Edmonton Light Rail Transit
Edmonton Transit Service
El Cajon Transit Center
Electric Transit
Electric Transit, Inc.
Elron (rail transit)
Embark (transit authority)
Energy transition
Energy Transitions Commission
Epidemiological transition
Epithelialmesenchymal transition
Epsilon transition
Erie Metropolitan Transit Authority
Escondido Transit Center
Estuary Transit District
Eureka Transit Service
Everything in Transit
Exo (public transit)
Facilities on the Mass Rapid Transit (Singapore)
Fairfield and Suisun Transit
Fares and ticketing on the Mass Rapid Transit (Singapore)
Farias Transit Company
Fashion Valley Transit Center
Fastway (bus rapid transit)
Fayetteville Area System of Transit
Federal Transit Administration
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Fedsure Life Assurance v Greater Johannesburg Transitional Metropolitan Council
Film transition
Filtered-popping recursive transition network
First Transit
First Transit Operations in the Southern Tier
Foothill Transit
Ford Transit
Ford Transit Bus
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Ford Transit Courier
Ford Transit Custom
Fort Erie Transit
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Fredericksz transition
Garcia v. San Antonio Metropolitan Transit Authority
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Gardner transition
Gateway/Northeast 99th Avenue Transit Center
Gatwick Airport Shuttle Transit
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General Transit Feed Specification
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Gloria transita
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GO Transit fleet
GO Transit rail services
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Gravity-vacuum transit
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Great Transition
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Gresham Central Transit Center
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Guangzhou Bus Rapid Transit
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Independent Municipal and Allied Trade Union v Rustenburg Transitional Council
India: The Urban Transition
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Leadership transition in the People's Action Party
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Light Rail Transit (Singapore)
Line 01 (Phnom Penh Bus Rapid Transit)
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Line 5 (Chongqing Rail Transit)
Line 5 (Ningbo Rail Transit)
Line 5 (Suzhou Rail Transit)
Line 6 (Chongqing Rail Transit)
Line 7 (Suzhou Rail Transit)
Line T (Sound Transit)
List of bus rapid transit systems
List of bus rapid transit systems in India
List of bus rapid transit systems in the Americas
List of countries by date of transition to republican system of government
List of former transit companies in Dallas
List of members of the Somali Transitional Federal Parliament
List of MontereySalinas Transit lines
List of North American rapid transit systems by ridership
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Lost in Transit (1917 film)
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Macaria transitaria
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Mac transition to Apple Silicon
Mac transition to Intel processors
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Manitoba Transit Heritage Association
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Mass Rapid Transit Master Plan in Bangkok Metropolitan Region
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Mass Transit Super Bowl
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Mesenchymalepithelial transition
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National Transitional Council
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Neolithic demographic transition
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New Urbanist Memes for Transit-Oriented Teens
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New York City Transit Authority v. Beazer
New York City transit fares
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Next-Generation Transit Survey
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Northern Corridor Transit and Transport Coordination Authority
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Nutrition transition
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Palos Verdes Peninsula Transit Authority
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Peaceful transition of power
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Personal rapid transit
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Phase transition
Phase Transitions and Critical Phenomena
Photoinduced phase transitions
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Pierce Transit
Pike Transit Initiative
Pinellas Suncoast Transit Authority
Pioneer Valley Transit Authority
Planned presidential transition of Mitt Romney
Point-to-point transit
Portland Transit Mall
Portuguese transition to democracy
Pottstown Area Rapid Transit
Power transition theory
Presidential transition of Barack Obama
Presidential transition of Benigno Aquino III
Presidential transition of Donald Trump
Presidential transition of Joe Biden
Presidential transition of Rodrigo Duterte
Prince George Transit System
Privileged transit traffic
Projects for Assistance in Transition from Homelessness
Publicprivate partnership in transition economies
Public transit in Columbus, Ohio
Puerto Rico government transition process
Punjab Masstransit Authority
Putnam Transit
Qcity Transit
Quadrilateral Traffic in Transit Agreement
Quantum phase transition
Quasitransitive relation
Queensway Transit Exchange
QuickTransit
Rabbit Transit
Rabbit Transit (film)
Rabbit Transit (game)
Rabbit Transit (York)
Rainbow Bus Rapid Transit System
Raipur and Naya Raipur Bus Rapid Transit System
Rajkot Bus Rapid Transit System
Rapid phase transition
Rapid transit
Rapid transit in France
Rapid transit in Germany
Rapid transit in Greece
Rapid transit in South Korea
Rapid transit in Spain
Rapid transit in the United Kingdom
Rapid Transit Series
Red Line (Dallas Area Rapid Transit)
Red Line (RTA Rapid Transit)
Red Rose Transit Authority
Redwood Transit System
Regional Transit Authority
Regional Transit District
Renewable energy transition
Rhode Island Public Transit Authority
Richmond Parkway Transit Center
Roam (public transit)
Rochester Transit Corporation
Romanian transitional alphabet
Rosa Parks Hempstead Transit Center
Rose City Transit
Rose Quarter Transit Center
Rouyn-Noranda public transit
RTA Rapid Transit
RTC Transit
Sacramento Regional Transit District
Safety on the Mass Rapid Transit (Singapore)
Saint-Jean-sur-Richelieu public transit
San Bernardino Transit Center
San Diego Metropolitan Transit System
San Gabriel Valley Transit Authority
Sangamon Mass Transit District
San Joaquin Regional Transit District
San Rafael Transit Center
Santa Barbara Metropolitan Transit District
Santa Cruz Metropolitan Transit District
San Ysidro Transit Center
Saskatoon Transit
Saulog Transit
Sault Ste. Marie Transit Services
SBS Transit
Security on the Mass Rapid Transit (Singapore)
Seong Sil Kim v. New York City Transit Authority
Seoul Metropolitan Rapid Transit Corporation
SEPTA Transit Police
Sepulveda Pass Transit Corridor
Shift (rapid transit)
Shot transition detection
Shreveport Area Transit System
Sic Transit Gloria... Glory Fades
Sic transit gloria mundi
Silver Line (Dallas Area Rapid Transit)
Skinny Girl in Transit
S Line (Utah Transit Authority)
Small but significant and non-transitory increase in price
SNC-Lavalin Rail & Transit
Solar transit
SonomaMarin Area Rail Transit
Sonoran-Sinaloan transition subtropical dry forest
Sound Transit
Sound Transit 3
Sound Transit Express
Southeast Vermont Transit
Southeast Wisconsin Transit System
Southern California Rapid Transit District
South Metro Area Regional Transit
South Okanagan-Similkameen Transit System
South Tahoe Area Transit Authority
Southwest Ohio Regional Transit Authority
SouthWest Transit
Southwest Transitway
Spanish society after the democratic transition
Spanish transition to democracy
Spokane Community College Transit Center
Spokane Transit Authority
Stabilization, Security, Transition, and Reconstruction Operations
St. Albert Transit
Stallion Bus and Transit Corp.
Stanislaus Regional Transit
Stansted Airport Transit System
Stark Area Regional Transit Authority
St. Bernard Urban Rapid Transit
St. Charles Area Transit
St. Cloud Metropolitan Transit Commission
St. Louis Bus Rapid Transit
Stochastic transitivity
Strong Republic Transit System
Sublimation (phase transition)
Suburban Transit
Sulfate-methane transition zone
Sunset Transit Center
Supertransitive class
Surat Bus Rapid Transit System
Surface properties of transition metal oxides
Surfers Paradise Transit Centre
Suzhou Rail Transit
Swan Transit
Swift Bus Rapid Transit
T3 Transit
Tassielink Transit
Taxicab, Limousine & Paratransit Association (US)
Technological transitions
Tehran Bus Rapid Transit
Tempo (bus rapid transit)
Terrafugia Transition
Terre Haute Transit
Texas Medical Center Transit Center
Thames Gateway Transit
Thames Transit
The Book of David: Vol.1 The Transition
The Chinese Economy: Transitions and Growth
The Comet (transit)
The Deuce (transit bus service)
The Fertility Transition in Iran
The Major Transitions in Evolution
The New Transit Direction
Theorem of transition
The Transition
The University Transition Program
The Vine (bus rapid transit)
Thompson Transit
Thompson transitivity theorem
Thunder Bay Transit
Tigard Transit Center
Timeline of mass transit in Atlanta
Tiruchirappalli Bus Rapid Transit System
Titan (transit advertising company)
Toledo Area Regional Transit Authority
Tomorrowland Transit Authority PeopleMover
Tompkins Consolidated Area Transit
Topotactic transition
Toronto Transit Commission
Toronto Transit Commission accessibility
Toronto Transit Commission bus system
Toronto Transit Commission fares
Toronto Transit Commission fleet
Toronto Transit Commission incidents
Toronto Transit Commission personnel
Tower Transit
Town & Country Transit
Track transition curve
Tracy Transit Center
Tram and light rail transit systems
Tramways & Urban Transit
Transbay Transit Center
TransIT
Transit
Transit (1980 film)
Transit (2005 film)
Transit 5E-1
Transita
Transit (Aaronovitch novel)
Transit Access Pass
Transit Agreement
Transit Agreement (1972)
TransitAmerica Services
Transit Areas Management Regiment
Transit (astronomy)
Transit (band)
Transit bus
Transit camp
Transit Camp (film)
Transit Center at Manas
Transit check
Transit (Cooper novel)
Transit district
Transit Elevated Bus
Transit Enforcement Unit
Transit Film
Transit First
Transit hotel
Transiting Exoplanet Survey Satellite
Transit instrument
Transitio AB
Transition
Transition (1989 film)
Transitional ballistics
Transitional B cell
Transitional Bulgarian dialects
Transitional care
Transitional cell carcinoma
Transitional cell carcinoma of the ovary
Transitional colilargo
Transitional demand
Transitional epithelium
Transitional Executive Council
Transitional Federal Charter of the Somali Republic
Transitional federal government of Somalia
Transitional federal institutions of Somalia
Transitional federal parliament of Somalia
Transitional fossil
Transitional Government of Ethiopia
Transitional Government of National Unity
Transitional Government of National Unity (Namibia)
Transitionalisms EP
Transitional justice
Transitional Justice Commission
Transitional Justice Institute
Transitional kindergarten
Transitional Military Council
Transitional Military Council (1985)
Transitional national government of Somalia
Transitional period of Sri Lanka
Transitional phrase
Transitional porcelain
Transitional Style
Transition Assistance Program
Transition band
Transition (band)
Transition (computer science)
Transition dipole moment
Transition economy
Transition-edge sensor
Transition frequency
Transition from Classical to Romantic music
Transition from Ming to Qing
Transition from Sui to Tang
Transition function
Transition (genetics)
Transition House Association of Nova Scotia
Transitioning (Glee)
Transition Korea
Transition layer
Transition (linguistics)
Transition (literary journal)
Transition Magazine
Transition management
Transition management (governance)
Transition matrix
Transition metal
Transition metal alkene complex
Transition metal alkyl complexes
Transition metal alkyne complex
Transition-metal allyl complex
Transition metal amino acid complexes
Transition metal arene complex
Transition metal benzyne complex
Transition metal boryl complex
Transition metal carbene complex
Transition metal carboxylate complex
Transition metal carbyne complex
Transition metal chloride complex
Transition metal dichalcogenide monolayers
Transition metal dinitrogen complex
Transition metal dioxygen complex
Transition metal fullerene complex
Transition metal hydride
Transition metal imido complex
Transition metal indenyl complex
Transition metal nitrile complexes
Transition metal oxo complex
Transition metal phosphido complexes
Transition metal pincer complex
Transition metal pyridine complexes
Transition metal silane complexes
Transition metal thiolate complex
Transition-minimized differential signaling
Transition (music)
Transition radiation
Transition radiation detector
Transition rate matrix
Transition region
Transition (Ryan Leslie album)
Transitions (EP)
Transitions (John Digweed album)
Transitions (novel series)
Transitions Online
Transitions Optical
Transitions (The Wire)
Transitions Vol. 2
Transitions (Westbound Train album)
Transition system
Transition tag
Transition (The First Edition album)
Transition to and from Hostilities
Transition to Teaching
Transition to the New Order
Transition to war
Transition town
Transition Year
Transition zone
Transition zone (Earth)
Transit (Ira Stein and Russel Walder album)
Transitive closure
Transitive model
Transitive relation
Transitive set
Transitive verb
Transitivity
Transitivity (grammar)
Transit Kings
Transit map
Transit metropolis
Transit New Zealand
Transit node routing
Transit of German troops through Finland and Sweden
Transit of Mercury
Transit of minor planets
Transit of Phobos from Mars
Transit of Venus
Transit of Venus (album)
Transit-oriented development
Transit pass
Transit passage
Transit police
Transit privatization
Transit (rapper)
Transit Research and Attitude Control
Transitron Electronic Corporation
Transit (satellite)
TransitScreen
Transit (Seghers novel)
Transit (ship)
Transit (Sponge Cola album)
Transit Systems Victoria
Transit time
Transit-timing variation
Transit Trade Agreement
Transiturus
Transitus (album)
Transitus Fluvii
Transit village
Transitway (Ottawa)
Transit Windsor
Trenton Transit Center
Tri Delta Transit
Troy Transit Center
Twin City Rapid Transit Company
Udawalawe Elephant Transit Home
ULTra (rapid transit)
United Nations Transitional Administration for Eastern Slavonia, Baranja and Western Sirmium
United Nations Transitional Administration in East Timor
United Nations Transitional Authority
United Nations Transitional Authority in Cambodia
United Nations Transition Assistance Group
Universal transit pass
U of M Transitway
UP Diliman Automated Guideway Transit System
Upper Midwest forestsavanna transition
Urban and Suburban Transit Association
Urban rail transit
Urban rail transit in Canada
Urban rail transit in China
Urban rail transit in India
Urban Transit Authority
User:Zanimum/Transit service in Caledon
Utah Transit Authority
Utah Transit Authority Police Department
Vallacar Transit
Valley Transit
Vermont Transit Lines
Vernon Regional Transit System
Vertex-transitive graph
VIA Metropolitan Transit
Victoria Regional Transit System
Victor Valley Transit Authority
Vijayawada Bus Rapid Transit System
VINE Transit
Visakhapatnam Bus Rapid Transit System
Vista Transit Center
Viva Rapid Transit
Voices of Transition
Washington Metropolitan Area Transit Authority
Washington Metropolitan Area Transit Commission
Waukesha Metro Transit
Wedding in Transit
Westerbork transit camp
West Kootenay Transit System
West Los Angeles Transit Center
West Trenton Line (NJ Transit)
West Vancouver Municipal Transit
Wheels (New Jersey Transit)
Whistler Transit System
Wichita Falls Transit System
Wichita Transit
Williamsburg Area Transit Authority
Willow Creek/Southwest 185th Avenue Transit Center
Winchester Transit Center
Winnipeg Transit
Winter Haven Area Transit
Wipe (transition)
York Region Transit
Yuba-Sutter Transit
Zone of transition
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