analogy

In every visible Creature there is a Body and a Spirit... or, more Active and more Passive Principle, which may fitly be termed Male and Female, by reason of that Analogy a Husband hath with his Wife. For as the ordinary Generation of Men requires a Conjunction and Co-operation of Male and Female; so also all Generations and Productions whatsoever they be, require an Union, and conformable Operation of those Two Principles, to wit, Spirit and Body; but the Spirit is an Eye or Light beholding its own proper Image, and the Body is a Tenebrosity or Darkness receiving that Image, when the Spirit looks thereinto, as when one sees himself in a Looking-Glass; for certainly he cannot so behold himself in the Transparent Air, nor in any Diaphanous Body, because the reflexion of an Image requires a certain opacity or darkness, which we call a Body: Yet to be a Body is not an Essential property of any Thing; as neither is it a Property of any Thing to be dark; for nothing is so dark that nothing else, neither differs any thing from a Spirit, but in that it is more dark; therefore by how much the thicker and grosser it is become, so much the more remote it is from the degree of Spirit, so that this distinction is only modal and gradual, not essential or substantial.

It is one of the many paradoxes of psychology that the pursuit of happiness defeats its own purpose. We find happiness only when we do not directly seek it. An analogy will make this clear. In listening to music at a concert, we experience pleasurable feelings only so long as our attention is directed towards the music. But if in order to increase our happiness we give all our attention to our subjective feeling of happiness, it vanishes. Nature contrives to make it impossible for anyone to attain happiness by turning into himself.

Wit gives to life one of its best flavors; common-sense leads to immediate action, and gives society its daily motion; large and comprehensive views, its annual rotation; ridicule chastises folly and imprudence, and keeps men in their proper sphere; subtlety seizes hold of the find threads of truth; analogy darts away in the most sublime discoveries; feeling paints all the exquisite passions of man’s soul, and rewards him by a thousand inward visitations for the sorrows that come from without.

The fact that astronomies change while the stars abide is a true analogy of every realm of human life and thought, religion not least of all. No existent theology can be a final formulation of spiritual truth.

The fact that astronomies change while the stars abide is a true analogy of every realm of human life and thought, religion not least of all. No existent theology can be a final formulation of spiritual truth.

Many have declared the ultimate truth openly: that only the self is, that you are nothing other than the Self, that the universe is a mere manifestation of the Self, without inherent reality, existing only in the Self. This can be understood by the analogy of a dream. The whole dream-world with all its people and events exist only in the mind of the dreamer. Its creation or emergence takes nothing away from him, and its dissolution or reabsorption adds nothing to him; he remains the same before, during, and after. God, the conscious Dreamer of the cosmic dream, is the Self, and no person in the dream has any reality apart from the Self of which he is an expression. By discarding the illusion of otherness, you can realize that identity with the Self which always was, is, and will be, beyond the conditions of life and time. Then, since you are One with the Dreamer, the whole universe, including your life and all others, is your dream and none of the events in it have more than a dream reality. You are set free from hope and desire, fear and frustration, and established in the unchanging Bliss of Pure Being.

The world is a single whole. Everything is linked with everything else. The world 'sounds'. It is a 'chord'. The imagination and freedom necessary for feeling, experiencing, and living through - rather than merely knowing - these are more likely to be associated with an ana-logical process of perception than with logical thinking. Logic aims at security. The ana-logician has the courage to embark on risk and adventure. Logic is goal-oriented and passes judgment. Analogy ponders and establishes relationships. The logician sees. The ana-logician listens... The eye glimpses surfaces and is attached to them, always remaining superficial (on the surface). The ear penetrates deep into the realms it investigates through hearing.

Education is not in reality what some people proclaim it to be in their professions. What they aver is that they can put true knowledge into a soul that does not possess it, as if they were inserting vision into blind eyes… But our present argument indicates that the true analogy for this indwelling power in the soul and the instrument whereby each of us apprehends is that of an eye that could not be converted to the light from the darkness except by turning the whole body.

There are two types of pleasure before G‑d. The first is from the complete nullification of evil and its transformation from bitterness to sweetness and from darkness to light by the perfectly righteous. The second [pleasure] is when evil is repelled while it is still at its strongest and mightiest... through the efforts of the "intermediate man" (beinoni)... As in the analogy of physical food, in which there are two types of delicacies that give pleasure: the first being the pleasure derived from sweet and pleasant foods; and the second, from sharp and sour foods, which are spiced and prepared in such a way that they become delicacies that revive the soul.

I strongly recommend you to follow the analogy of the body in seeking the refreshment of the mind. Everybody knows that both man and horse are very much relieved and rested if, instead of lying down and falling asleep, or endeavouring to fall asleep, he changes the muscles he puts in operation; if instead of level ground he goes up and down hill, it is a rest both to the man walking and the horse which he rides: a different set of muscles is called into action. So I say, call into action a different class of faculties, apply your minds to other objects of wholesome food to yourselves as well as of good to others, and, depend upon it, that is the true mode of getting repose in old age. Do not overwork yourselves: do everything in moderation.

An analogy for bodhichitta is the rawness of a broken heart. Sometimes this broken heart gives birth to anxiety and panic, sometimes to anger, resentment, and blame. But under the hardness of that armor there is the tenderness of genuine sadness. This is our link with all those who have ever loved. This genuine heart of sadness can teach us great compassion. It can humble us when we’re arrogant and soften us when we are unkind. It awakens us when we prefer to sleep and pierces through our indifference. This continual ache of the heart is a blessing that when accepted fully can be shared with all.

The results have exhibited one striking feature which has been frequently emphasized, namely that at high pressures all twelve liquids become more nearly like each other. This suggests that it might be useful in developing a theory of liquids to arbitrarily construct a 'perfect liquid' and to discuss its properties. Certainly the conception of a 'perfect gas' has been of great service in the kinetic theory of gases; and the reason is that all actual gases approximate closely to the 'perfect gas.' In the same way, at high pressures all liquids approximate to one and the same thing, which may be called by analogy the 'perfect liquid.' It seems to offer at least a promising line of attack to discuss the properties of this 'perfect liquid,' and then to invent the simplest possible mechanism to explain them.

The correct analogy for the mind is not a vessel that needs filling, but wood that needs igniting — no more — and then it motivates one towards originality and instills the desire for truth. Suppose someone were to go and ask his neighbors for fire and find a substantial blaze there, and just stay there continually warming himself: that is no different from someone who goes to someone else to get to some of his rationality, and fails to realize that he ought to ignite his own flame, his own intellect, but is happy to sit entranced by the lecture, and the words trigger only associative thinking and bring, as it were, only a flush to his cheeks and a glow to his limbs; but he has not dispelled or dispersed, in the warm light of philosophy, the internal dank gloom of his mind.

I think it is not helpful to apply Darwinian language too widely. Conquest of nation by nation is too distant for Darwinian explanations to be helpful. Darwinism is the differential survival of self-replicating genes in a gene pool, usually as manifested by individual behavior, morphology, and phenotypes. Group selection of any kind is not Darwinism as Darwin understood it nor as I understand it. There is a very vague analogy between group selection and conquest of a nation by another nation, but I don't think it's a very helpful analogy. So I would prefer not to invoke Darwinian language for that kind of historical interpretation.

The analogy between telescope and eye, between watch and living organism, is false. All appearances to the contrary, the only watchmaker in nature is the blind forces of physics, albeit deployed in a very special way. A true watchmaker has foresight: he designs his cogs and springs, and plans their interconnections, with a future purpose in his mind's eye. Natural selection, the blind, unconscious, automatic process which Darwin discovered, and which we now know is the explanation for the existence and apparently purposeful form of all life, has no purpose in mind. It has no mind and no mind's eye. It does not plan for the future. It has no vision, no foresight, no sight at all. If it can be said to play the role of watchmaker in nature, it is the blind watchmaker.

I think it is not helpful to apply Darwinian language too widely. Conquest of nation by nation is too distant for Darwinian explanations to be helpful. Darwinism is the differential survival of self-replicating genes in a gene pool, usually as manifested by individual behavior, morphology, and phenotypes. Group selection of any kind is not Darwinism as Darwin understood it nor as I understand it. There is a very vague analogy between group selection and conquest of a nation by another nation, but I don't think it's a very helpful analogy. So I would prefer not to invoke Darwinian language for that kind of historical interpretation.

The analogy between telescope and eye, between watch and living organism, is false. All appearances to the contrary, the only watchmaker in nature is the blind forces of physics, albeit deployed in a very special way. A true watchmaker has foresight: he designs his cogs and springs, and plans their interconnections, with a future purpose in his mind's eye. Natural selection, the blind, unconscious, automatic process which Darwin discovered, and which we now know is the explanation for the existence and apparently purposeful form of all life, has no purpose in mind. It has no mind and no mind's eye. It does not plan for the future. It has no vision, no foresight, no sight at all. If it can be said to play the role of watchmaker in nature, it is the blind watchmaker.

Though wisdom cannot be gotten for gold, still less can it be gotten without it. Gold, or the value of what's equivalent to gold, lies at the root of wisdom, and enters so largely into the very essence of the Holy Ghost that 'no gold, no Holy Ghost' may pass as an axiom.

Though wisdom cannot be gotten for gold, still less can it be gotten without it. Gold, or the value of what's equivalent to gold, lies at the root of wisdom, and enters so largely into the very essence of the Holy Ghost that 'no gold, no Holy Ghost' may pass as an axiom.

The intricate and different life cycles of both male and female root-heads, and the great behavioral sophistication shown by the female in reconfiguring a host crab as a support system, all underscore the myopia of our conventional wisdom in regarding rhizocephalans as degenerate parasites because the adult anatomy of internal roots and external sac seem so simple.