Themes

"Faintly as tolls the evening chime, Our voices keep tune and our oars keep time, Soon as the woods on shore look dim, We'll sing at St. Ann's our parting hymn; Row, brothers, row, the stream runs fast, The rapids are near and the daylight's past!"

"Like the watermen who advance forward while they look backward."

"The Owl and the Pussy-Cat went to sea In a beautiful pea-green boat."

"We lie and listen to the hissing waves, Wherein our boat seems sharpening its keel, Which on the sea's face all unthankful graves An arrowed scratch as with a tool of steel."

"But oars alone can ne'er prevail To reach the distant coast; The breath of Heaven must swell the sail, Or all the toil is lost."

"Oh, swiftly glides the bonnie boat, Just parted from the shore, And to the fisher's chorus-note, Soft moves the dipping oar!"

"The oars were silver: Which to the tune of flutes kept stroke."

"Learn of the little nautilus to sail, Spread the thin oar, and catch the driving gale."

"And all the way, to guide their chime, With falling oars they kept the time."

"All in the golden afternoon Full leisurely we glide; For both our oars, with little skill, By little arms are plied, While little hands make vain pretense Our wanderings to guide."

"On the ear Drops the light drip of the suspended oar."

"Like the watermen that row one way and look another."

"Row, row, row your boat, Gently down the stream. Merrily, merrily, merrily, merrily, Life is but a dream."

"In the higher degrees of Scottish Freemasonry, there are two mottos whose meaning is related to some of the considerations we have outlined above: one is Post Tenebras Lux and the other Ordo ab Chao; and in truth their meanings are so closely connected as to be almost identical, although Ordo ab Chao is perhaps susceptible to a broader application. In fact, they both refer to initiatory "enlightenment", the first directly and the second consequentially, since it is the original vibration of Fiat Lux that determines the beginning of the cosmogonic process as a result of which "chaos" will be ordered to become the "cosmos". In traditional symbolism, darkness always represents the state of undeveloped potentialities that constitute chaos; and correlatively, light is related to the manifested world, in which these potentialities will be actualised, that is, to the “cosmos”, an actualisation that is determined or measured, at each moment of the process of manifestation, by the extension of the “sun's rays” that depart from the central point where the initial Fiat Lux was uttered. Light is therefore effectively “after darkness”, not only from a "macrocosmic" point of view, but also from a "microcosmic" point of view which is that of initiation, since, from this point of view, darkness represents the profane world from which the recipient comes, or the profane state in which he initially finds himself, until the precise moment when he becomes initiated by “receiving the light”. Through initiation, the being therefore passes “from darkness to light”, just as the world, at its origin (and the symbolism of “birth” is equally applicable in both cases), passed “from darkness to light” by virtue of the act of the creative and ordering Word; and consequently initiation is truly, according to a very general characteristic of traditional rites, an image of “what was done in the beginning”."

"The classic example of chaos at work is in the weather. If you could measure the positions and motions of all the atoms in the air at once, you could predict the weather perfectly. But computer simulations show that tiny differences in starting conditions build up over about a week to give wildly different forecasts. So weather predicting will never be any good for forecasts more than a few days ahead, no matter how big (in terms of memory) and fast computers get to be in the future. The only computer that can simulate the weather is the weather; and the only computer that can simulate the Universe is the Universe."

"Change based on principle is progress. Constant change without principle becomes chaos."

"The chaos of events."

"The world was void, The populous and the powerful was a lump, Seasonless, herbless, treeless, manless, lifeless— A lump of death—a chaos of hard clay."

"Temple and tower went down, nor left a site:— Chaos of ruins!"

"[Varys:] What do we have left once we abandon the lie? Chaos, a gaping pit waiting to swallow us all. [Petyr Baelish:] Chaos isn't a pit. Chaos is a ladder. Many who try to climb it fail and never get to try again. The fall breaks them. And some are given a chance to climb, but they refuse. They cling to the realm or the gods or love. Illusions. Only the ladder is real; the climb is all there is."

"What is easier to remember, a collection of facts glued together, or a story, something that offers a series of logical links? Causality is easier to commit to memory. ...What is induction exactly? ...It is very handy, as the general takes much less room in one's memory than a collection of particulars. The effect of such compression is the reduction in the degree of detected randomness."

"Probabilistic causality is a branch of philosophy that attempts to explicate causal relationships in terms of probabilistic relationships. This attempt is motivated by several ideas and expectations. First and foremost, probabilistic causality promises a solution to the centuries-old puzzle of causal discovery — that is, how humans discover genuine causal relationships from bare empirical observations, free of any causal preconceptions. ... Second, in contrast to deterministic accounts of causation, probabilistic causality offers substantial cognitive economy. ... Third, probabilistic causality is equipped to deal with the modern (i.e. quantum-theoretical) conception of uncertainty, according to which determinism is merely an epistemic fiction and nondeterminism is the fundamental feature of physical reality."

"We do not know as a matter of actual observation how organic forms of energy originate. We do know, however, that such energy units exist, and that any life-processing unit exercises spontaneous influences over inorganic matter throughout its life span. These influences are in every sense vitalistic-type causes. Even inorganic matter may spontaneously generate causes of this same type. Radio-active metals, for instance, emenate energy particles regardless of the nature of the environment in which these emanations take place. Physical science, without doubt, is held accountable for a full description of these phenomena. At the same time, life-possessing units of matter, such as plants and animals, are constantly undergoing modification as a result of stimuli which impinge upon their organisms from the less complex material units of their environment. Simple, but intensely energized forces like wind or waves may destroy plant or animal organisms altogether ; or such forces may influence in conclusive manner the growth or movements of the more complex animal and plant organisms. In the case of inorganic matter, acids or single chemical elements vastly less complex in themselves than the radio active metals, may, attack and destroy the latter, or may hasten or retard the radio activity. These are mechanistic-type causes acting determinately upon energy units more complex than themselves."

"The atoms in the philosophy of do not move merely by chance. Leucippus seems to have believed in complete determinism, since he is known to have said: "Naught happens for nothing, but everything from a ground and of necessity." The atomists did not give any reason for the original motion of the atoms, which just shows that they thought of a causal description of the atomic motion; causality can only explain later events by earlier events, but it can never explain the beginning."

"Principle of causality is fundamental to human thinking, and it has been observed experimentally that this assumption leads to complex hypothesis formation by human subjects attempting to solve comparatively simple problems involving a causal randomly generated events."

"Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. The theory says a lot, but does not really bring us any closer to the secret of the "old one." I, at any rate, am convinced that He does not throw dice."

"Mine's not an idle cause."

"God befriend us, as our cause is just!"

"Find out the cause of this effect, Or rather say, the cause of this defect, For this effect defective comes by cause."

"Your cause doth strike my heart."

"Ask you what provocation I have had? The strong antipathy of good to bad."

"No suffering is self-caused. Nothing causes itself. If another is not self-made, How could suffering be caused by another? If suffering were caused by each, Suffering could be caused by both. Not caused by self or by other, How could suffering be uncaused?"

"To all facts there are laws, The effect has its cause, and I mount to the cause."

"If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them."

":(8) The eighth and last rule I shall take notice of is, that an object, which exists for any time in its full perfection without any effect, is not the sole cause of that effect, but requires to be assisted by some other principle, which may forward its influence and operation. For as like effects necessarily follow from like causes, and in a contiguous time and place, their separation for a moment shews, that these causes are not compleat ones."

":(7) When any object encreases or diminishes with the encrease or diminution of its cause, ‘tis to be regarded as a compounded effect, deriv’d from the union of the several different effects, which arise from the several different parts of the cause. The absence or presence of one part of the cause is here suppos’d to be always attended with the absence or presence of a proportionable part of the effect. This constant conjunction sufficiently proves, that the one part is the cause of the other. We must, however, beware not to draw such a conclusion from a few experiments. A certain degree of heat gives pleasure; if you diminish that heat, the pleasure diminishes; but it does not follow, that if you augment it beyond a certain degree, the pleasure will likewise augment; for we find that it degenerates into pain."

":(6) The following principle is founded on the same reason. The difference in the effects of two resembling objects must proceed from that particular, in which they differ. For as like causes always produce like effects, when in any instance we find our expectation to be disappointed, we must conclude that this irregularity proceeds from some difference in the causes."

":(5) There is another principle, which hangs upon this, viz. that where several different objects produce the same effect, it must be by means of some quality, which we discover to be common amongst them. For as like effects imply like causes, we must always ascribe the causation to the circumstance, wherein we discover the resemblance."

":(4) The same cause always produces the same effect, and the same effect never arises but from the same cause. This principle we derive from experience, and is the source of most of our philosophical reasonings. For when by any clear experiment we have discovered the causes or effects of any phaenomenon, we immediately extend our observation to every phenomenon of the same kind, without waiting for that constant repetition, from which the first idea of this relation is deriv’d."

":(3) There must be a constant union betwixt the cause and effect. ‘Tis chiefly this quality, that constitutes the relation."

":(2) The cause must be prior to the effect."

":(1) The cause and effect must be contiguous in space and time."

"Since therefore ‘tis possible for all objects to become causes or effects to each other, it may be proper to fix some general rules, by which we may know when they really are so."

"Causation is defined by some modern philosophers as unconditional uniformity of succession, e.g., existence of fire follows from putting a lighted match to the fuel. This idea must be got rid of to understand force. All universally true laws of nature are laws of co-existence, not succession."

"Felix qui potuit rerum cognoscere causas."

"Causa latet: vis est notissima."

"With ignorance as proximate cause, volitional formations come to be; with volitional formations as proximate cause, consciousness; with consciousness as proximate cause, name-and-form; with name-and-form as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; with the knowledge and vision of things as they really are as proximate cause, revulsion; with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, the knowledge of destruction."

"If it's softer than ground and has a roof over it, I call it a bed."

"Beneficia usque eo læta sunt dum videntur exsolvi posse; ubi multum antevenere pro gratia odium redditur."

"Inopi beneficium bis dat, qui dat celeriter."