The limbic system is a set of brain structures located on both sides of the thalamus, immediately beneath the cerebrum. It has also been referred to as the paleomammalian cortex. It is not a separate system but a collection of structures from the telencephalon, diencephalon, and mesencephalon. It includes the olfactory bulbs, hippocampus, hypothalamus, amygdala, anterior thalamic nuclei, fornix, columns of fornix, mammillary body, septum pellucidum, habenular commissure, cingulate gyrus, parahippocampal gyrus, entorhinal cortex, and limbic midbrain areas.
Oh, nobly born, you who are the sons and daughters of the awakened ones, remember who you really are… and thus it is told that long ago when you were very much younger then you are now, when I was a man of adventure, a very wealthy and powerful man of low standing built a great ship. I stole it for he did not deserve such a fine vessel and with the help of the crew, who were relieved to be free of the old man’s greed, and the whipping wind filling our sails on the full moon we left this earth and sailed on for the oceans of the moon.Read More
Math whizzes may have noticed something particularly pleasing about today's date. According to , June 1, 2018 (formatted as 1/6/18 in many parts of the world) is Phi Day, a date that matches the first four digits of the golden ratio.
Represented by the 21st letter of the Greek alphabet, the golden ratio, which comes out to roughly 1.618 when rounded, is the number you get when you divide a line into two parts so that the longer part divided by the smaller part is the same as the total length divided by the longer part (or simplified: When the smaller is to the larger as the larger is to the whole).
Non-mathematicians might know it better as the number that appears constantly in nature, art, and architecture. The Pyramids at Giza, Leonardo da Vinci's "Vitruvian Man," nautilus shells, sunflower seed heads, and spiral galaxies all feature the golden ratio.
The golden ratio is also closely related to the famous Fibonacci sequence. In this series of numbers beginning with zero or one, each subsequent number equals the sum of the previous two (i.e., 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, etc.). The ratio of any two successive numbers in this sequence comes very close to the golden ratio. Shapes made with Fibonacci dimensions are considered pleasing to the eye, which is why they so often appear in art, either unintentionally or by design.
Unlike other math holidays such as Pi Day, Phi Day only comes once a century. You can celebrate the once-in-a-lifetime occasion by taking a walk outside and seeing how many examples of the golden ratio you can spot in your neighborhood.
The world moves through me like the sun through trees, the ocean tide high and low, my heart beating... bump bump, bump bump.
Unchangeable coming and going...
That is enough.
The mind lies and tells me I am moving away or towards perfection (ideal) I must remember neither are true, both are are constant. Neither are true both are constant bump bump, bump bump.
I see you pride.
I am trying to arrange objects/ideas until they don't seem arranged, until they feel like a stream bubbling in the woods or the wind in the leaves.
bump bump, bump bump
Thus have I heard:
On one occasion the Blessed One was living at Dakkhinagiri (monastery), in the brahmana village Ekanala, in Magadha. Now at that time, it being the sowing season, five hundred plows of the brahman Kasibharadvaja were put to use. Then in the forenoon the Blessed One having dressed himself, took bowl and (double) robe, and went to the place where brahman Kasibharadvaja's work was going on. It was the time of food distribution by the brahman, and the Blessed One drew near, and stood at one side. Bharadvaja seeing the Blessed One standing there for alms said to him:
"Recluse, I do plow, and do sow, and having plowed and sown I eat. You also, recluse should plow and sow; having plowed and sown you should eat."
"I, too, brahman, plow and sow; having plowed and sown, I eat."
"We do not see the Venerable Gotama's yoke, or plow, or plowshare, or goad or oxen. Nevertheless the Venerable Gotama says: 'I, too, brahman, plow and sow; having plowed and sown, I eat.'"
Thereupon the brahman addressed the Blessed One in a stanza:
1. "You profess to be a plowman, yet your plow we do not see; asked about your plow and the rest, tell us of them that we may know."
2. "Faith is my seed, austerity the rain, wisdom my yoke and plow, modesty is the pole, mind the strap, mindfulness is my plowshare and goad.
3. "Controlled in speech and conduct, guarded in deed and speech, abstemious in food, I make truth my weed cutter; arahantship, my deliverance complete.
4. "Exertion, my team in yoke, draws me to Nibbana's security, and on it goes without stopping, wither gone one does not suffer.
5. "Thuswise is this plowing plowed which bears the fruit of Deathlessness; having plowed this plowing one is freed from every ill."
Then brahman Kasibharadvaja filling a golden bowl with milk-rice offered it to the Blessed One saying: "May the Venerable Gotama partake of this milk rice; a plowman, indeed, is Venerable Gotama who plows a plow for the fruit of Deathlessness (Nibbana)."
6. "What I receive by reciting verses, O brahman, I should not eat. It is not the tradition of those who practice right livelihood. The Buddhas reject what is received by reciting verses. This, brahman, is the conduct (of the Buddhas) as long as Dhamma reigns.
7. "To those wholly consummate, taintless, and well-disciplined great sages, should thou offer other food and drink; sure field is that for merit-seeking men."
"To whom, then Venerable Gotama, shall I give this milk rice?"
"Brahman, in the world of Devas, Maras, and Brahmas or among the generation of recluses, brahmanas, deities, and humans, there is no one by whom this milk rice, if eaten, could be wholly digested except by the Tathagata (the Buddha), or the disciple of a Tathagata. Therefore, brahman, either cast this milk rice where there is no grass, or into water where there are no living creatures."
Thereupon the brahman flung that milk rice into water where there were no living creatures, and the milk rice thrown into the water smoked and steamed making the noise "cicchita, citicita," just like a plowshare heated during the day, when thrown into water, smokes, and steams making the noise "cicchita, citicita."
Then the brahman Kasibharadvaja, alarmed, with hair standing on end, approached, and fell with his head at the Blessed One's feet and said as follows.
"Most excellent, O Gotama, is thy teaching, most excellent. Just as a man would set upright what is overturned, reveal what is concealed, point out the way to one gone astray, bring an oil lamp into the darkness so that those with eyes could see objects, even so the Dhamma (doctrine) has been declared in many a manner by the Venerable Gotama. I take refuge in the Venerable Gotama (the Buddha), in the Dhamma and in the Sangha (the Order). I wish to receive the novice's ordination (pabbajja) and higher ordination (upasampada)."
Brahman Kasibharadvaja duly received both the pabbajja and upasampada from the Blessed One. Not long after his upasampada the Venrable Bharadvaja dwelling alone and aloof, diligent, strenuous, and resolute, ere long, by his own insight, here and now, realized and attained the highest perfection (arahantship), the end of the Noble Life — for the sake of which men of good family go forth from home to live the homeless life. Birth is destroyed, lived is the noble life, done is what has to be done, there is no more of this state. The Venerable Bharadvaja became one of the arahants.
The American Cordillera is a chain of mountain ranges that consists of an almost continuous sequence of mountain ranges that form the western "backbone" of North America, Central America, South America and Antarctica. It is also the backbone of the volcanic arc that forms the eastern half of the Pacific Ring of Fire.
"I'm like a man who's been half-asleep all his life, trying to find out what he was like before he woke up."
Soil | The Earth | Ol' JW Mann: (uneducated blacksmith)
For a long time now we have understood ourselves as traveling toward some sort of industrial paradise, some new Eden conceived an constructed entirely by human ingenuity. And we have thought ourselves free to use and abuse nature in any way that might further this enterprise. Now we face overwhelming evidence that we are not smart enough to recover Eden by Assault, and that nature does not tolerate or excuse our abuses. If, in spite of the evidence against us, we are finding it hard to relinquish our old ambition, we are also seeing more clearly every day how that ambition has reduced and enslaved us. We see how everything, the whole world, is belittled by the idea that all creation is moving or ought to move toward an end that some body, some human body, has thought up. To be free of that end and that ambition would be a delightful and precious thing. Once free of it, we might again go about our work and our lives with a seriousness and pleasure denied to us when we merely submit to a fate already determined by gigantic politics, economics, and technology.
The open system theory is the foundation of black box theory. Both have focus on input and output flows, representing exchanges with the surroundings.
The black box is an abstraction representing a class of concrete open system which can be viewed solely in terms of its stimuli inputs and output reactions:
The constitution and structure of the box are altogether irrelevant to the approach under consideration, which is purely external or phenomenological. In other words, only the behavior of the system will be accounted for.
The understanding of a black box is based on the "explanatory principle", the hypothesis of a causal relation between the input and the output, and:
input and output being believed to be distinct,
having observable (and relatable) inputs and outputs,
being black to the observer (non-openable).
Man’s life on this Earth–who has courage to face it? Yet there are the trees, against the dark sky, black bare trees, springing from the earth to flower, swaying in the wind, the low moan of the wind. Who could live without this grace? Is not one man by himself important and worth consideration? To me he is worth sacrificing the whole world for. The farmer returns to the soil he tended vanishing, becoming indistinguishable from that which he toiled. The sun rises and sets, it is day and night, it will go on like this for a long time. You get to think you are a part of it and your circumstances are related to the cosmos, but one day your little system will burn out and the day and night will rotate indifferently. Can this be?
Albert Schweitzer, OM was a French-German theologian, organist, writer, humanitarian, philosopher, and physician. A Lutheran, Schweitzer challenged both the secular view of Jesus as depicted by historical-critical methodology current at this time, as well as the traditional Christian view. His contributions to the interpretation of Pauline Christianity concern the role of Paul's mysticism of “being in Christ” as primary and the doctrine of Justification by Faith as secondary.
I think old habits like old dogs die slow
I think of my voyage
What I want to gain
What I am willing to loose
I take a picture
No room to argue
Was it “I love you”
Or the whipping wind
In the charms of my earrings
(in Chinese philosophy) the absolute principle underlying the universe, combining within itself the principles of yin and yang and signifying the way, or code of behavior, that is in harmony with the natural order. The interpretation of Tao in the Tao-te-Ching developed into the philosophical religion of Taoism.
... Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.