The painting evokes an abstract alchemical map of the macrocosm and the microcosm.
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In many ways, a blind macrocosm can be interpreted as an antidote to our reality.
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"The sphere felt like the perfect expression — a microcosm and a macrocosm," Mr. Sharon said.
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Both artists explore the ideas of microcosm, macrocosm, and color striations — a subtly brilliant pairing.
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Adar must renounce his powers—"I resign the august pentacle of the macrocosm"—to regain Izel's love.
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He has no concerns, other than a sense of America as a macrocosm of himself, which therefore must be defended at all costs.
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And as a result, every microcosm of Trump's daily existence is turned into a full-blown macrocosm, every benign situation morphs into a crisis.
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Depictions of Living imagines itself as an act of protest, touching on both the microcosm of individual actions and the macrocosm of the Anthropocene.
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The movie captures the astonishing beauty of the macrocosm and microcosm, and it provides the perfect cliffhanger endings for conveying the challenges of fundamental science.
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These fractal fancies were created using Mandelbulb 3D, where ACARDY used the software's bank of fractal forms to create new hybrid versions for his exotic macrocosm.
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Nonetheless, even if Iran could sometime become a nuclear suicide-bomber in macrocosm, Israel's only rational strategy, moving forward, must remain a reciprocal enhancement of its vital nuclear deterrent.
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Alexis, for her part, wished there were more focus on ordinary families who owned guns, on the greater macrocosm of the culture—even the people who made their careers in the firearm industry.
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The thing that I constantly realize is that I may be experiencing only a tiny portion of the macrocosm, but I'm really genuinely trying to understand as much of it as I can.
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"Inspired by the spherical and mysterious space sounds recorded by NASA, [I made] textural microscopic film studies of natural forms, created entrancing floating images by mixing ink and water to visualize a personal interpretation of a macrocosm," says Sie.
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It is in this very act of working ceaselessly, of pushing forward to construct a macrocosm evermore expansive and enveloping while everything around her seems to rub and scrape and fall apart, that is itself Smith's ultimate political act.
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PETER RAMAGELondon A macrocosm of MacronYou said of Emmanuel Macron's victory in France, that if you count abstentions, blank ballots and votes cast to keep Marine Le Pen out, "only a fifth of the electorate positively embraced his brand of new politics", ("Macron's mission", May 13th).
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Unlike the average rock show ranging from punk to stadium filling epics to sweaty indie music where nearly everyone is on the same level—whether punching people in the face, getting lit, singing along out of key or time; doing whatever—you could almost pick out several vibey microcosms within the macrocosm of Yo La Tengo's.
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One of the writers that Pai was reading while making such early works as "Involution" (1974) and "Convolution" (1976) was Guy Murchie, author of many books on science, including Music of the Spheres: The Material Universe from Atom to Quasar, Simply Explained; VOLUME I, The Macrocosm: Planets, Stars, Galaxies, Cosmology, which was first published in 1967.
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Macrocosm and Microcosm from Tobias Schutz 'Harmonia macrocosmi cum microcosmi' (1654) By looking down, I see up. Part of a pair of illustrations in Tycho Brahe's Astronomiæ instauratæ Mechanica depicting his understanding of the connection between macrocosm and microcosm. By looking up, I see down. Macrocosm and microcosm refers to a vision of cosmos where the part (microcosm) reflects the whole (macrocosm) and vice versa.
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Macrocosm and Microcosm Macrocosm and Microcosm is an important concept in Macrobiology. It refers to a vision of cosmos where the part reflects the whole (macrocosm) and vice versa. It is a feature "present in all esoteric schools of thinking", according to scholar Pierre A. Riffard. It underlies practices such as astrology, alchemy and sacred geometry.
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The microcosm and macrocosm were at length atoned, at length in harmony!
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Again, Aleister Crowley states that > To "invoke" is to "call in", just as to "evoke" is to "call forth". This is > the essential difference between the two branches of Magick. In invocation, > the macrocosm floods the consciousness. In evocation, the magician, having > become the macrocosm, creates a microcosm.
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Macrocosm is the seventh studio album by the German electronic composer Peter Frohmader, released in 1990 by Cuneiform Records.
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Conversely, a macrocosm is a social body made of smaller compounds. In physics, scale invariance describes the same phenomenon.
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According to Takahashi, the universe that we live in is the source of banshou (all beings) and banbutsu (all things), and follows various principles, starting with the principle of samsara (cycle). The macrocosm is controlled by one large "cosmic consciousness" that harmonizes the universe. This consciousness itself is a God (the "Great God of the Macrocosm") and this universe is the body of God. The solar system in this world is merely one of the small organs of the body of the macrocosm, and earth is a small cell.
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Visitors and scholars were thus able to travel from microcosm—chemistry—through the elements of nature, to macrocosm—astronomy—in the observatory.
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To put is simply, a discarnate supersensory hylic ponderable somatic macrocosm that lifts the nebula tectonics to a sphere never before encountered on a rubbish dump.
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Muzika's topic of his paintings was the fossilized world. Muzika erased the differences between the real and unreal, the microcosm and macrocosm. His works emphasized heavy symbolism.
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Comparatively, the astral influences on the macrocosmal Spirit could be transported to the microcosmal Spirit in the blood by the active commerce assumed between the macrocosm and the microcosm. Fludd extended this interaction to his conception of disease: the movement of Spirit between the macrocosm and microcosm could be corrupted and invade the microcosm as disease. Like Paracelsus, Fludd conceived of disease as an external invader, rather than a complexional imbalance.
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The fifth floor concerns itself with modern research in the natural sciences and medicine. Emphasis is on the general topics "microcosm" and "macrocosm". The sixth floor houses the observation platform.
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Surat Shabda Yoga esoteric cosmology depicts the whole of creation (the macrocosm) as being emanated and arranged in a spiritually differentiated hierarchy, often referred to as eggs, regions, or planes. Typically, eight spiritual levels are described above the physical plane, although names and subdivisions within these levels will vary to some extent by mission and Master. (One version of the creation from a Surat Shabda Yoga perspective is depicted at the Sant Ajaib Singh Ji Memorial Site in “The Grand Scheme of All Creation”.) The constitution of the individual (the microcosm) is an exact replica of the macrocosm. Consequently, the microcosm consists of a number of bodies, each one suited to interact with its corresponding plane or region in the macrocosm.
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As always, he carved all works by hand using chisels and large and small hammer. "Macrocosm and microcosm" (stone / 13 m x 81 x 0.4 / Olympic Village Grenoble). Two walls of 40 m – the "macrocosm and microcosm" – are expressed as the maximum and the minimum of the world. "The Maximum" symbolizes the great life of nature as Sun, Forest, Mountain, Sea, and River beyond the individual matter and "the Minimum" symbolizes the inner conflict of human beings.
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Scholars have proposed that the quest for the Dancing Water in these tales are part of a macrocosm of similar tales about the quest for a Water of Life or Fountain of Immortality.
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As the Earth is a cell in the body of the universe, it possesses a consciousness. In such a way, banbutsu represents all things, and is a mass of energy. Since the macrocosm is a divine body, the Earth, as a cell in this macrocosm, is also a divine body, or a temple. All things, starting with human beings, continue repeating the process of samsara in order to make this Earth into a harmonious "Buddha land", or utopia, that follows divine will.
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" # "Man as Macrocosm." Further discussion of a macrocosmic correlation with a microcosm of man's body. # "On intellect (as a faculty of the mind), and the object of intellect." # "On the revolutions and orbits of the stars.
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Fludd's application of his mystically inclined tripartite theory to his philosophies of medicine and science was best illustrated through his conception of the Macrocosm and microcosm relationship. The divine light (the second of Fludd’s primary principles) was the "active agent" responsible for creation. This informed the development of the world and the sun, respectively. Fludd concluded, from a reading of Psalm 19:4—"In them hath he set a tabernacle for the sun"—that the Spirit of the Lord was contained literally within the sun, placing it central to Fludd’s model of the macrocosm.
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By April 2008 Farouk kicked off the production of two documentaries in two original versions exploring the interaction of Holy Scriptures with science; a job that took almost 2 years. Maurice and the Pharaoh and From Microcosm to Macrocosm were released in spring 2010. On January 10, 2011 'Maurice and the Pharaoh' and From Microcosm to Macrocosm were awarded the Sheikh Fahad Al Ahmad International Award for Charity for 'the distinguished creativity in sending a humanitarian message'. Both works received funding from Kuwait's Nasser Abdul-Mohsen Al Sa'eed Charitable Third.
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James L. Resseguie, Narrative Criticism of the New Testament: An Introduction (Grand Rapids, MI: Baker Academic, 2005), 62. A macrocosm is the opposite, using the name of the entire structure of something to refer to a small part.
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In Hindu belief, the temple represents the macrocosm of the universe as well as the microcosm of inner space. While the underlying form of Hindu temple architecture follows strict traditions, considerable variation occurs with the often intense decorative embellishments and ornamentation.
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Paul Deussen states that these concluding words of the seventh lesson of Shiksha Valli assert, "there is parallelism between man and the world, microcosm and macrocosm, and he who understands this idea of parallelism becomes there through the macrocosm itself". What is ? The eighth anuvaka, similarly, is another seemingly unconnected lesson. It includes an exposition of the syllable word Om (ॐ, sometimes spelled Aum), stating that this word is inner part of the word Brahman, it signifies the Brahman, it is this whole world states the eight lesson in the first section of the Taittiriya Upanishad.
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Likewise, the blood of man carried the Spirit of the Lord (the same Spirit provided by the sun), and circulated through the body of man. This was an application of the sympathies and parallels provided to all of God’s Creation by Fludd’s tripartite theory of matter. The blood was central to Fludd's conception of the relationship between the microcosm and macrocosm; the blood and the Spirit it circulated interacted directly with the Spirit conveyed to the macrocosm. The macrocosmal Spirit, carried by the Sun, was influenced by astral bodies and changed in composition through such influence.
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The principles of yin and yang, the five elements, the environmental factors of wind, damp, hot and cold and so on that are part of the macrocosm equally apply to the human microcosm. Cyprinology was a way for him to maintain this balance.
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Fludd's illustration of man the microcosm within the universal macrocosm Fludd's works are mainly controversial. In succession he defended the Rosicrucians against Andreas Libavius, debated with Kepler, argued against French natural philosophers including Gassendi, and engaged in the discussion of the weapon-salve.
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The text clarifies Taraka-yoga to be of two kinds: Verse 9 asserts that macrocosm of the universe is present inside the microcosm of human body, and the Yogin should contemplate upon macrocosm and microcosm as essentially one. Taraka can be distinguished into two, one Murti-Taraka (one with form) and the other Amurti-Taraka (one without form), states verse 10. The Murti-Taraka can be perceived with sensory organs, the Amurti-Taraka is knowable by means of introspection with "the eye aided by the mind". The Taraka manifestation occurs when there is conjunction of the Atman, the Mind and the eyes, to perceive the inward truth, asserts the text.
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His hermetical beliefs were that sickness and health in the body relied upon the harmony of humans (microcosm) and nature (macrocosm). He took a different approach from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. As a result of this hermetical idea of harmony, the universe's macrocosm was represented in every person as a microcosm. An example of this correspondence is the doctrine of signatures used to identify curative powers of plants.
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With Prana considered by Ushasti Chakrayana as the life-principle Raikva brings out a correspondence between the macrocosm and the microcosm as the universal and in living things, as the final absorbent. Raikva was a mystic who knew about the relationship between the macrocosm and the microcosm and concluded that the two which are such, are surely the two places of merger – air indeed in the case of gods, the vital force in the case of organ, that absorption is the important quality to be meditated upon as Air and Prana. Prana or Vayu are Brahman. Brahman is the also the substratum of ignorance but the effects of ignorance are seen only through created things such as the Jivas.
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The two main schools of Japanese Esoteric Buddhism are Shingon and Tendai. Tachikawa-ryu belonged to the first of these schools. It was injected into Shingon from Tibet via Taoism. First off, Tachikawa-ryu as a school of tantra is first and foremost a system of correspondences between microcosm (male) and macrocosm (female).
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Opening with a preface in which Hutton explains his purpose in writing the book,Hutton 1999. pp. vii–xii. the first half of the work, which is titled 'Macrocosm', deals with the various influences which existed in 19th and early 20th century Britain that played a part in the development of Wicca.
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At home he was a highly celebrated "world famous" artist. He had big exhibitions. He did traditional works, including a Madonna sculpture in his hometown, and very famous abstract sculptures, public monuments too, like Microcosm in Macrocosm (a tribute to Béla Bartók), His Majesty, the Kilowatt in Kecskemét. The Amerigo Tot Museum in Budapest is named after him.
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The anime adaptation introduces some original characters: immigrant worker turned wandering spirit Pedro; alien mascot-like creatures called Puchuu; and The Great Will of the Macrocosm, the last of whom occasionally resets the storyline. The anime director Shinichi Watanabe cameos as an afro-wearing guy named Nabeshin, and a caricature of the manga artist also makes appearances.
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In the cosmology of Surat Shabda Yoga, involution and evolution apply to both the macrocosm, the whole of creation, and the microcosm, the constitution of an individual soul. The Rosicrucian Cosmo-Conception, a Rosicrucian text written by Max Heindel, advances the concept of epigenesis as the key related to the evolution (after an involutionary period) of human beings.
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Zohar, ii. 70b. In other words, the activity of the original essence manifested itself in the creation of man, who at the same time is the image of the heavenly man and of the universe,Zohar, ii. 48. just as with Plato and Philo the idea of man, as microcosm, embraces the idea of the universe or macrocosm.
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Takahashi referred to the attainment of enlightenment based on becoming one with the macrocosm at the apogee of the rise in the degree of harmony of the soul with God as uchu sokuware (the mindset where one can understand all truths in an instant upon expanding their other self to the scale of the universe, through self-reflective meditation).
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Abstract photography allows Ndiritu to explore the formalism of the still life genre in such a way that what appears in the microcosm of the photograph is a reflection of what occurs in the macrocosm of the universe. Closely connected to her interests in the moving image, the various themes in AQFM perpetually expand to create photographic constellations.
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There is a conversation that includes a personal and a universal situation, an interplay between the micro and the macro. Questioning the endless conflicts, the creation of artificial differences, and the establishment of borders. While exploring the essence of the forces at work in the macrocosm. Shaping what those energies, frequencies, and vibrations might look like.
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The KaBar combat knife is the Federation's standard-issue combat and survival knife. It is 32.5 cm (12.8 in) and is standard equipment in survival gear and in emergency weapons caches aboard starships. Captain Kathryn Janeway uses one in the Star Trek: Voyager episode "Macrocosm". In the real world, the KA-BAR is an official combat knife of the United States Marine Corps.
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Bowl of Reflections, early 13th century. Brooklyn Museum Around 500 quatrains are ascribed to him. Some of the themes include warnings about the futility of involvement with the things of the corporeal world, the correspondence between microcosm and macrocosm, and self-knowledge as the goal of human existence. Some of his quatrains are also recorded in the book Nozhat al-Majales.
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Princeton, 1991. . p.37-39 From the center one may still venture in any of the four cardinal directions, make discoveries, and establish new centers as new realms become known and settled. The name of China, meaning "Middle Nation" ( pinyin: '), is often interpreted as an expression of an ancient perception that the Chinese polity (or group of polities) occupied the center of the world, with other lands lying in various directions relative to it. A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of an natural reflection of the macrocosm, or existence at grand scale, in the microcosm, which consists of either an individual, community, or local environment but shares the same principles and structures as the macrocosm.
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Behnke, Leigh. Leigh Behnke: Memory and Myth, New York: Fischbach Gallery, 2013. Her 2009 exhibition, "Through the Looking Glass," focused on portals—passages, doors, arches, windows, stairwells—as vehicles for formal play and the evocation of imaginative and real dimensions and spaces; her work since then has often explored mythological iconography, as in Aristotle's Fifth (2016), which employs her tri-part, microcosm-to-macrocosm progression.
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Like the Sanwu Liji, the Wuyun Linian Ji (, "A Chronicle of the Five Cycles of Time") is another 3rd-century text attributed to Xu Zheng. This version details the cosmological metamorphosis of Pangu's microcosmic body into the macrocosm of the physical world. > When the firstborn, Pangu, was approaching death, his body was transformed. > His breath became the wind and clouds; his voice became peals of thunder.
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The clouds now reflect the image of the swirling leaves; this is a parallelism that gives evidence that we lifted "our attention from the finite world into the macrocosm". The "clouds" can also be compared with the leaves; but the clouds are more unstable and bigger than the leaves and they can be seen as messengers of rain and lightning as it was mentioned above.
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Henosis, or primordial unity, is rational and deterministic, emanating from indeterminism an uncaused cause. Each individual as a microcosm reflects the gradual ordering of the universe referred to as the macrocosm. In mimicking the demiurge (divine mind), one unites with The One or Monad. Thus the process of unification, of "The Being" and "The One," is called henosis, the culmination of which is deification.
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She furthermore states that these individuals see themselves as microcosms of the universal macrocosm. Greenwood highlights the practitioners' belief that they can interact with this otherworld and the entities which inhabit it through rituals that facilitate their own altered states of consciousness. She notes that western magicians make use of mythology as a form of "cognitive map" to "structure their otherworldy experience".Greenwood 2000. p. 24.
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Pinzón produced most of the band's recordings. He also produced two albums for the American black metal band Inquisition: Ominous Doctrines of the Perpetual Mystical Macrocosm (2011) and Obscure Verses for the Multiverse (2013). In 2014, still living in the United States, Pinzón and his band released an album, No Money, No Fiesta;"Entrevista exclusiva con Alfonso Pinzon, baterista de DIA DE LOS MUERTOS".
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The second part of her work described astronomical and geological events and how they support the theory of human nature. It was important to learn how the macrocosm functions because humans were a microcosm within the board world. Understanding how the world came to be would teach humans how to live in that world. A person's condition, whether improving or declining was related to cosmology.
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Aïvanhov teaches the ancient principles of initiatic science. He describes the cosmic laws governing both the universe and the human being, the macrocosm and microcosm, and the exchanges that constantly take place between them. This knowledge has taken different forms throughout the centuries. It is the perennial wisdom expressed through various religions, each adapted to the spirit of a particular time, people, and level of spiritual evolution.
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In 1626 appeared his Philosophia Sacra (which constituted Portion IV of Section I of Tractate II of Volume II of Fludd's History of the Macrocosm and Microcosm), which was followed in 1629 and 1631 by the two-part medical text Medicina Catholica.Medicina Catholica, &c.;, Frankfort, 1629–31, in five parts; the plan included a second volume, not published. Fludd's last major work would be the posthumously-published Philosophia Moysaica.
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Her drawings and paintings can be compared to diary entries complementing her work in stone. Her diaphanous, poetic evocations of natural phenomena investigate both the micro and the macrocosm. As intimated in the series' titles – Cells and Stars, New York (2008/09) and Stars and Snow, Engadine (2010) – her drawings join the fragile and delicate to the cosmic.Dorothy M. Joiner: Intimating the Numinous, Traces of Time and Spaces 2012, p. 21.
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Within macrocosm, the moon was defined as the brain of the world which provided moisture and growth to its waters.Pomata 2010, p. 49. Microcosm, on the other hand, described the sun as the heart of the world which gave warmth and life to the world. The emphasis was placed on the brain, making it more significant than the heart, as the moon was more vital than the sun.
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A Hindu cremation rite in Nepal. The samskara above shows the body wrapped in saffron cloth on a pyre. The Antyesti rite of passage is structured around the premise in ancient literature of Hinduism that the microcosm of all living beings is a reflection of a macrocosm of the universe.Terje Oestigaard, in The Oxford Handbook of the Archaeology of Death and Burial (Editors: Sarah Tarlow, Liv Nilsson Stut), Oxford University Press, ISBN , pp.
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Today, the institute's research areas are: crossroads of particle physics and astrophysics (astroparticle physics) and many-body dynamics of atoms and molecules (quantum dynamics). The research field of Astroparticle Physics, represented by the divisions of Jim Hinton, Werner Hofmann and Manfred Lindner, combines questions related to macrocosm and microcosm. Unconventional methods of observation for gamma rays and neutrinos open new windows to the universe. What lies behind “dark matter” and “dark energy” is theoretically investigated.
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Many situate yantras as central focus points for Hindu tantric practice. Yantras are not representations, but are lived, experiential, nondual realities. As Khanna describes: > Despite its cosmic meanings a yantra is a reality lived. Because of the > relationship that exists in the Tantras between the outer world (the > macrocosm) and man's inner world (the microcosm), every symbol in a yantra > is ambivalently resonant in inner–outer synthesis, and is associated with > the subtle body and aspects of human consciousness.
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"The art that's made in this big funny town," Chicago Daily News, March 20, 1971. Frank Piatek, N.A.M.E. Gallery installation, mixed media, 1975. Piatek developed his second body of introverted, shamanistic work in the early 1970s, during a time of personal and artistic crisis; writers identify key its themes as death and rebirth, macrocosm and microcosm, myth and the collective unconscious.Lyon, Christopher. "Frank Piatek moves beyond tube shapes," Chicago Sun-Times, December 23, 1984, p. 12.
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Spenser uses the structure of his writing to portray the length of time his love will last: forever. The 24 stanzas are the hours of his wedding day, the 365 lines are the small amount of time he has been courting Elizabeth. The structure maps out one day to a specific time, to an even bigger time frame. The poem goes from microcosm to macrocosm as Spenser describes every hour and then to envisioning the future.
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Jarosław Kozakiewicz (born 1961) is a Polish artist who works at the intersection of art, science and architecture. The inspirations for his artistic-architectural projects include contemporary ecology, genetics, physics, astronomy and ancient cosmological concepts which relate microcosm with macrocosm. Identifying an analogy between the human body and the natural world, Kozakiewicz questions the anthropometrical character of Vitruvian man as the traditional paradigm of architecture. Instead, he proposes an organic paradigm, a `geometry of the inside´.
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Instead the natural effects of diet, lifestyle, emotions, environment, and age are the reason diseases develop. According to the Neijing, the universe is composed of various forces and principles, such as Yin and yang, Qi and the Five Elements (or phases). These forces can be understood via rational means and man can stay in balance or return to balance and health by understanding the laws of these natural forces. Man is a microcosm that mirrors the larger macrocosm.
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262–263Salem Mashran, al-Janib al-ilahi 'ind Ibn Sina (Damascus, 1992), p. 99Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna's Metaphysics and Cosmology," in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2006), pp. 243–261 Avicenna's theology on metaphysical issues (ilāhiyyāt) has been criticized by some Islamic scholars, among them al-Ghazali, Ibn Taymiyya, and Ibn al-Qayyim.
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Her name's correct original pronunciation is three syllables with all vowels short: "Ni-rṛ-ti"; the first 'r' is a consonant, and the second 'r' is a vowel as in "grrr". A common modern Indian pronunciation is "Nir-ri-ti". The name Nirṛti can be interpreted as meaning "devoid of ṛta/i", a state of disorder or chaos.Witzel, Michael. “Macrocosm, Mesocosm, and Microcosm: The Persistent Nature of 'Hindu' Beliefs and Symbolic Forms.” International Journal of Hindu Studies, vol.
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If a plant looked like a part of the body, then this signified its ability to cure this given anatomy. Therefore, the root of the orchid looks like a testicle and can therefore heal any testicle- associated illness. Paracelsus mobilized the microcosm-macrocosm theory to demonstrate the analogy between the aspirations to salvation and health. As humans must ward off the influence of evil spirits with morality, they must also ward off diseases with good health.
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A kinship homestead is also a web of natural relationship, between kindred people. In other words, the kinship homestead mirrors the modality of God's work through nature. In his hectare of land a man is capable of building a house with natural materials, growing plants and domesticating animals, creating an ecosystem. As such it is perceived as a holy land, a microcosm reflecting the macrocosm, wherein individuals may "co-create" with kindred people and with God.
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Paracelsus (1493–1541), was an erratic and abusive innovator who rejected Galen and bookish knowledge, calling for experimental research, with heavy doses of mysticism, alchemy and magic mixed in. He rejected sacred magic (miracles) under Church auspisces and looked for cures in nature. He preached but he also pioneered the use of chemicals and minerals in medicine. His hermetical views were that sickness and health in the body relied on the harmony of man (microcosm) and Nature (macrocosm).
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It calls woman the helper or > minister of man: "Let us make man", says Genesis, "a helper similar to him." > It calls the child a subject, since it tells it, in a thousand places, to > obey its parents. (On Divorce pp 44-46) De Bonald also sees divorce as the first stage of disorder in the state (the principle of macrocosm/microcosm). He insists that the deconstitution of the family brings about the deconstitution of state, with “The Kyklos” not far behind.
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He should surrender his Atman (soul) to Paramatman, the Supreme Soul. In order to realize Atman, he should not pay any attention to his impure body, a parental burden, which is to be shunned like an out caste. As a confined space becomes one with the infinite space, one should absorb his atma (self) with the Supreme Soul. The Macrocosm and microcosm, which are the storehouses of all impure things, are to be rejected to become the "self-luminous Substratum".
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Madhu-vidya establishes the following five truths:- :1) The correspondence and interrelationships between the elements of the external world and the individual beings are analogous to those existing between the honey and the bees. :2) There is only one supreme god and that is Brahman. All the divine powers witnessed in the macrocosm (the external world) and the microcosm (the individual being), are but his manifestations. Brahman behind the cosmic universe is same as the Atman underlying the individual self.
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But this matter did not exist from all eternity, as the Peripatetics claimed. It is easy to perceive here the growth of the Peripatetic ideas as to substance and form; but influenced by religion, these ideas are so shaped as to admit the non-eternity of matter. In all that pertains to the soul and its action, Gabirol and Bahya are undoubtedly influenced by the "Brethren of Purity." Man (the microcosm) is in every way like the celestial spheres (the macrocosm).
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Rivers State is known as the land of a thousand masquerades. With a fine variety of spoken tongues, numbering over 300, it is somewhat easy to discern the beauty in the diversity of its peoples. Very many civilizations, ancient and seemingly ageless as they are, quite simply draw attention to the richness and unspeakable eminence of the collective heritage of the Rivers people. Simply put, we are the microcosm of the macrocosm, a Nigeria (with all of its cultural and ethnic diversity) within Nigeria.
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Mandalas symbolically communicate the correspondences between the "transcendent-yet-immanent" macrocosm and the microcosm of mundane human experience. The godhead (or principal Buddha) is often depicted at the center of the mandala, while all other beings, including the practitioner, are located at various distances from this center. Mandalas also reflected the medieval feudal system, with the king at its centre. Mandalas and Yantras may be depicted in various ways, on paintings, cloth, in three dimensional form, made out of colored sand or powders, etc.
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In The Secret Doctrine, Blavatsky spoke of a basic item of cosmogony reflected in the ancient saying: "as above, so below". This item is used by many theosophists as a method of study and has been called "The Law of Correspondences". Briefly, the law of correspondences states that the microcosm is the miniature copy of the macrocosm and therefore what is found "below" can be found, often through analogy, "above". Examples include the basic structures of microcosmic organisms mirroring the structure of macrocosmic organisms (see septenary systems, below).
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Himmelfarb initially focused on black-and-white ink drawings and prints of "piled-up complexity" that critics related to surrealist automatic drawing or magic- realism. In enigmatic works as large as four by eight feet, a restless, wiry contour line created a dynamic, shifting focus from macrocosm to microcosm, pattern to image, and abstraction to figuration, as animals, people, plants and structures emerged and de-materialized into an edge-to-edge, interlocking tapestry of organic and geometric shapes.Brunetti, John. “Revelation Through Concealment: the Elusive Nature of John Himmelfarb’s Prints,” John Himmelfarb website, Essays, 2000.
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One of the major themes of the book is the constant struggle between the houses of the Drow, and their inherent chaos and evil that is such a powerful contrast to our society today. The quote from the very first page sums it up: Evil, like chaos, is one of the fundamental forces of Creation, manifest in both the macrocosm of the wide world and the microcosm of the individual soul. As chaos gives rise to possibility and imagination, so evil engenders strength and will. It makes sentient beings aspire to wealth and power.
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Antyesti, literally "last rites or last sacrifice", refers to the rite-of-passage rituals associated with a funeral in Hinduism.Antayesti Cologne Sanskrit Digital Lexicon, Germany It is sometimes referred to as Antima Samskaram, Antya-kriya, Anvarohanyya, or Vahni Sanskara. A dead adult Hindu is cremated, while a dead child is typically buried.J Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, , pages 59-60 The rite of passage is said to be performed in harmony with the sacred premise that the microcosm of all living beings is a reflection of a macrocosm of the universe.
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The allegory is about Christ, the anagogy from heaven, tropology of church life. How to use the spiritual interpretation is made clear in the book the example of the interpretation of the sun symbol. In addition, the author explains the principle of theological speculation, which is derived from the Latin word (mirror). Accordingly, reflected in the reason the divine reason, in microcosm, the soul of the macrocosm of creation, in the Old Testament, the New Testament, according to the principle of promise and fulfillment in the Church and the Heavenly Jerusalem.
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Applications of this philosophy range from the microcosm -- small objects for everyday use, through to the macrocosm -- buildings, cities, and the Earth's physical surface. It is a philosophy that can be applied in the fields of architecture, landscape architecture, urban design, urban planning, engineering, graphic design, industrial design, interior design, fashion design and human-computer interaction. Sustainable design is mostly a general reaction to global environmental crises, the rapid growth of economic activity and human population, depletion of natural resources, damage to ecosystems, and loss of biodiversity.Fan Shu-Yang, Bill Freedman, and Raymond Cote (2004).
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Delville was immersed in studying the esoteric tradition and the hidden philosophies that were popular at the time. This was a tradition that extolled the virtues of self-improvement and spiritual progress through initiation. Edouard Schuré already identified Plato as one of the 'Great Initiates', in other words, light bearers who guide humanity towards higher consciousness and deeper spiritual awareness during our earthly incarnation. Plato taught of the essential duality between the material and metaphysical dimensions; his gesture, pointing upwards and downwards alludes to this duality between macrocosm and microcosm.
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Plants bearing parts that resembled human body-parts, animals, or other objects were thought to have useful relevance to those parts, animals or objects. The "signature" could sometimes also be identified in the environments or specific sites in which plants grew. Böhme's 1621 book The Signature of All Things gave its name to the doctrine. The English physician- philosopher Sir Thomas Browne in his discourse The Garden of Cyrus (1658) uses the Quincunx pattern as an archetype of the 'doctrine of signatures' pervading the design of gardens and orchards, botany and the Macrocosm at large.
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This, he argued, would have been more persuasive and would have produced less controversy. The use of poetic imagery based on the concepts of the macrocosm and microcosm, "as above so below" to decide meaning such as Edward W. James' example of "Mars above is red, so Mars below means blood and war", is a false cause fallacy. Many astrologers claim that astrology is scientific. If one were to attempt to try to explain it scientifically, there are only four fundamental forces (conventionally), limiting the choice of possible natural mechanisms.
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A distinction is often made, however, between fixed predetermination, kada, suspended predetermination and universal determinism. Belief in fixed predetermination suggests that a prayer cannot change God's will, while he may grant prayers implored of Him. In contrast, suspended or conditional predetermination states that while God predetermines all creation's fate, the deity may grant prayers based upon a conditional decree. Lastly, the view of universal determinism claims that the granting of a prayer is a direct result of terrestrial dispositions in accordance with celestial causes, thus through the laws of the macrocosm.
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According to Assian doctrines, human nature is the same as the nature of all being. Mankind is a microcosm within a macrocosm, or broader context, and the same is true for all other beings. The universe is kept in harmony by Uas (the good-word), the order of God, the foundation of divine reason and nobility. The deities (daujita) form the world according to this universal law, while demons (uayguyta) are those entities which act disrupting the good contexts of the deities, and are the causes of illness and death.
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Like Zhu Xi, Ansai believed that the principles that guided the cosmic order were the same as the ethical principles that informed mankind's original nature (i.e. the same set of principles guided the cosmic, as well as the human world). Not only was there an inherent connection between the macrocosm (cosmos) and microcosm (humans), but they mutually influenced each other in a reciprocal and parallel manner. Just as the cosmic principles actively affect mankind (by informing humans of their natural, moral imperatives), so do human beings actively affect the cosmic order through their collective behavior.
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Dagchen Rinpoche's hand holds a vajra drawing lines that close the Hevajra Mandala, after the empowerment, Tharlam Monastery of Tibetan Buddhism, Boudha, Kathmandu, Nepal. Vajrayāna uses a rich variety of symbols, terms, and images that have multiple meanings according to a complex system of analogical thinking. In Vajrayāna, symbols, and terms are multi- valent, reflecting the microcosm and the macrocosm as in the phrase "As without, so within" (yatha bahyam tatha ’dhyatmam iti) from Abhayakaragupta’s Nispannayogavali.Wayman, Alex; Yoga of the Guhyasamajatantra: The arcane lore of forty verses : a Buddhist Tantra commentary, 1977, page 62.
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Albert was deeply interested in astronomy, as has been articulated by scholars such as Paola ZambelliPaola Zambelli, "The Speculum Astronomiae and its Enigma" Dordrecht. and Scott Hendrix. Throughout the Middle Ages –and well into the early modern period– astrology was widely accepted by scientists and intellectuals who held the view that life on earth is effectively a microcosm within the macrocosm (the latter being the cosmos itself). It was believed that correspondence therefore exists between the two and thus the celestial bodies follow patterns and cycles analogous to those on earth.
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The relationship between Paramātmā, the Universal Self, and 'ātma, the Individual Self, is likened to the indwelling God and the soul within one's heart. Paramatman is one of the many aspects of Brahman. Paramatman is situated at the core of every individual jiva in the macrocosm. The Upanishads do compare Atman and Paramatman to two birds sitting like friends on the branch of a tree (body) where the Atman eats its fruits (karma), and the Paramatman only observes the Atman as a witness (sākṣin) of His friend's actions.
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A central principle of astrology is integration within the cosmos. The individual, Earth, and its environment are viewed as a single organism, all parts of which are correlated with each other. Cycles of change that are observed in the heavens are therefore reflective (not causative) of similar cycles of change observed on earth and within the individual. This relationship is expressed in the Hermetic maxim "as above, so below; as below, so above", which postulates symmetry between the individual as a microcosm and the celestial environment as a macrocosm.
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According to Goodrick-Clarke, the Theosophical Society "disseminated an elaborate philosophical edifice involving a cosmogony, the macrocosm of the universe, spiritual hierarchies, and intermediary beings, the latter having correspondences with a hierarchical conception of the microcosm of man." Officially, the Society-based itself upon the following three objectives: # To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste, or colour. # To encourage the study of Comparative Religion, Philosophy, and Science. # To investigate the unexplained laws of Nature and the powers latent in man.
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The Brihadeeswarar Temple, Tanjavur, built in the Dravidian style Hindu temple architecture is based on Sthapatya Veda and many other ancient religious texts like the Brihat Samhita, Vastu Shastra and Shilpa Shastras in accordance to the design principles and guidelines believed to have been laid by the divine architect Vishvakarma. It evolved over a period of more than 2000 years. The Hindu architecture conforms to strict religious models that incorporate elements of astronomy and sacred geometry. In Hindu belief, the temple represents the macrocosm of the universe as well as the microcosm of inner space.
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The eight-armed sun cross is often used to represent the Neopagan Wheel of the Year. In many traditions of modern Pagan cosmology, all things are considered to be cyclical, with time as a perpetual cycle of growth and retreat tied to the Sun's annual death and rebirth. This cycle is also viewed as a micro- and macrocosm of other life cycles in an immeasurable series of cycles composing the Universe. The days that fall on the landmarks of the yearly cycle traditionally mark the beginnings and middles of the four seasons.
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Van Helmont used chemical methods to study bodily products such as urine and blood. He studied the human body and its functions, and applied his knowledge of "chymistry" as a way of understanding and curing the body. Although he began as a follower of Paracelsus, van Helmont rejected many of his theories, most notably Galenic concept of the macrocosm with microcosm. In addition, van Helmont refused to accept the Paracelsian first principles (sulphur, salt, and mercury) as pre-existent in matter, believing instead that sulphur, salt and mercury were products of reactions that involved heat.
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Stilts are common architectural element in tropical architecture, especially in Southeast Asia and South America. The length of stilts may vary widely; stilts of traditional houses can be measured half meter to 5 or 6 meters. In Indonesia, the construction of the house symbolizes the division of the macrocosm into three regions: the upper world; the seat of deities and ancestors, the middle world; the realm of human, and lower world; the realm of demon and malevolent spirit. The typical way of buildings in Southeast Asia is to build on stilts, an architectural form usually combined with a saddle roof.
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Man has the highest rank in the order of God's creation (macrocosm): he is its quintessence (microcosm) and can be both the embodiment of the angels and Satan. Man with his rational soul has the capacity to think and talk and the choice to ascend to the highest or lowest stations in life. Man's soul is immortal and he is created for immortality; he changes his place of living from the womb to the earth, and from there to paradise or hellfire (Quran 20:57). Next to man are the jinn who were created from smokeless fire and can be in different forms.
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Olam katan (Hebrew עולם קטן "Small World") is a concept of Jewish philosophy that certain concepts mirror (in a kind of "microcosm") the world as a whole (the "macrocosm".) Its use probably originates from the Midrash (a section of the Midrash collection Otzar ha-Midrashim bears the title). Man is compared to a "small world". This is mirrored in the Talmudic statement that Adam's head originated in the Land of Israel and his trunk in Babylon (Tractate: Sanhedrin). It is similarly echoed in the famous statement that killing one person is comparable to destroying a whole world (Mishnah Sanhedrin 4:5).
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Tajalli literally means "manifestation", "revelation", "disclosure" or "epiphany / theophany". Mystics use the term to refer to the manifestation of divine truth in the microcosm of the human heart and the macrocosm of the universe, interrelated in God's creation and constituting a reflection of the majesty of his Tawhid or indivisible oneness. The concept is used five times in the Quran, notably in the following verse: > When Musa arrived at our appointed time and his Lord spoke to him, he said: > "O Lord, reveal Yourself to me that I may behold You." "You cannot behold > Me," He said.
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Ptolemy's work on astronomy was driven to some extent by the desire, like all astrologers of the time, to easily calculate the planetary movements. Early western astrology operated under the ancient Greek concepts of the Macrocosm and microcosm; and thus medical astrology related what happened to the planets and other objects in the sky to medical operations. This provided a further motivator for the study of astronomy. While still defending the practice of astrology, Ptolemy acknowledged that the predictive power of astronomy for the motion of the planets and other celestial bodies ranked above astrological predictions.
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McClain's explanation is based on the meanings of these numbers within the context of the quadrivium, the four ancient mathematical disciplines of arithmetic, music, geometry and astronomy. His discovery of identical or similar numbers and parallel mathematical constructs in Sumer, Egypt, Babylon, Palestine and Greece, suggests the historical continuity of a common spiritual tradition linking the microcosm of the soul to the macrocosm of the universe. His work provides much of the missing mathematical detail for what scholars often call the Music of the Spheres.. (reprint of paper delivered to American Musicological Society, Denver, Colorado, November 1980)..
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Macrocosm is a small sphere shaped object contained in some chests of the Garde, when touched it gives the exact location of the Garde that activates it, and the locations of the other Garde with their Chests open. (this is how the Mogadorians found John, Six and Sam in Florida and Marina at Santa Teresa). However, some Garde's chest contain a small red rod that when spoken into, those who have Macrocosms active and open can hear him/her. Nine and Seven are known to have the rods, while Four is known to have the sphere.
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Signs and Voices tells a few stories of a select group recounting the impact the scientific signs in the Qur'an had left on them. Finally In its Orbit explains how the concepts of Earth's roundness and just being a planet in the universe not at the center of it are singled out in the Qur'an 1400 years ago. The films are funded by Bodoor Charity of Kuwait. The Sheikh Fahad Al Ahamad International Award for Charitable Achievement of 2010 was awarded to Farouq Abdul-Aziz' most recent productions; Maurice & the Pharaoh' and 'From Microcosm to Macrocosm'..
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69) the CHRP talks of Giorgi as a synthesizer of the pia philosophia of Ficino, and the concordia of Giovanni Pico della Mirandola (along with Henricus Cornelius Agrippa and Paracelsus); on p. 312 he is classed with Ficino and Nicolas of Cusa as subscribing to a macrocosm and microcosm theory. He wrote also In Scripturam Sacram Problemata (1536). Giorgi is extensively discussed in Frances Yates, The Occult Philosophy in the Elizabethan Age She also discusses Shakespeare's The Merchant of Venice in the light of the theory of Daniel Banes that Shakespeare was familiar with Giorgi's and related writings on the Cabala.
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In 1917 Theremin wrote that Ioffe talked of electrons, the photoelectric effect and magnetic fields as parts of an objective reality that surrounds us every day, unlike others that talked more of somewhat abstract formulae and symbols. Theremin wrote that he found this explanation revelatory and that it fit a scientific – not abstract – view of the world, different scales of magnitude, and matter. From then on Theremin endeavoured to study the microcosm, in the same way he had studied the macrocosm with his hand-built telescope. Later, Kyrill introduced Theremin to Ioffe as a young experimenter and physicist, and future student of the university.
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As John Newman, one of the world's leading Kalachakra scholars, explains: > The Kalacakra, or "Wheel of Time," was the last major product of Indian > Vajrayana Buddhism. All late Vajrayana Buddhism is syncretic - it takes > elements from non-Buddhist religious traditions and assimilates them to a > Buddhist context. However, in the Kalacakra tantra syncretism is unusually > obvious and is even self-conscious--the tantra makes little effort to > disguise its borrowings from the Śaiva, Vaisnava, and Jaina traditions. The > basic structure of the Kalacakra system is itself non-Buddhist: the > Kalacakra uses the ancient idea of the homology of the macrocosm and the > microcosm as the foundation of its soteriology.
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Other specific measurements, in situ and ex situ, on samples taken complete these online measurements. A sufficient number of independent confinement chambers is necessary to study several interacting factors in a framework of statistical inferenceUn Écotron pour mesurer les impacts des changements environnementaux sur les écosystèmes. Depending on the case, we speak of a macrocosm when the space is large enough to study several m3 of reconstituted ecosystem over a period of time, generally measured in years (3-5 years or more for example), of microcosm for volumes measuring in cubic decimeters (study of fungal, bacterial, soil ecosystems, etc.) and mesocosm for intermediate situations.
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36, pages 163–186 The Upanishads such as Paingala, states Cohen, formed one of the basis for tantra philosophy by defining "microcosm and macrocosm" in relation to the anatomical elements and mystical physiology of a human being. In second part of chapter 2 and thereafter, the text describes the human body as the changing reality, Jiva-Atman as the Brahman within the body that is changeless. Ignorance (Avidya, Ajnana) makes people attached to the body and forget the Jiva. Bondage occurs because of non-inquiry into self, translates Parmeshwaranand, while moksha is realized through inquiry, and with the understanding that Brahman and Atman (soul, self) are non-different.
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The teachings of Surat Shabd Yoga also include several planes of the creation within both the macrocosm and microcosm, including the Bramanda egg contained within the Sach Khand egg. Max Theon used the word "States" (French Etat) rather than "Planes", in his cosmic philosophy, but the meaning is the same. The planes in Theosophy were further systematized in the writings of C.W. Leadbeater and Annie Besant. In the early 20th century, Max Heindel presented in The Rosicrucian Cosmo-Conception a cosmology related to the scheme of evolution in general and the evolution of the solar system and the Earth in particular, according to the Rosicrucians.
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Beerus possesses strength capable of easily destroying the universe. During his first fight with Super Saiyan God Goku, the clashing of the two's fists created ripples which traveled through the macrocosm of Universe 7, and was stated to be able to destroy the universe if it continued. It was also revealed after the fight that Beerus was holding back a considerably huge amount of his power and had an ability to neutralize any mortal's energy. In Chapter 28 of the Dragon Ball Super manga, Beerus is shown to have the imperfect version of Ultra Instinct, which was showcased as he dodged the attacks of every other God of Destruction.
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"Family as a model for the state" as an idea in political philosophy originated in the Socratic-Platonic principle of macrocosm/microcosm, which identifies recurrent patterns at larger and smaller scales of the cosmos, including the social world. In particular, monarchists have argued that the state mirrors the patriarchal family, with the subjects obeying the king as children obey their father, which in turn helps to justify monarchical or aristocratic rule. Plutarch (46–120 CE) records a laconic saying of the Dorians attributed to Lycurgus (8th century BCE). Asked why he did not establish a democracy in Lacedaemon (Sparta), Lycurgus responded, "Begin, friend, and set it up in your family".
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Among the exponents of Surat Shabd Yoga and the commonly shared elements related to the basic principles, notable variations also exist. For example, the followers of the orthodox Sikh faith no longer lay emphasis on a contemporary living guru. Different Surat Shabd Yoga paths will vary in the names used to describe the Absolute Supreme Being (God), including Anami Purush (nameless power) and Radha Soami (lord of the soul); the presiding deities and divisions of the macrocosm; the number of outer initiations; the words given as mantras; and the initiation vows or the prerequisites that must be agreed to before being accepted as an initiate.
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Robert Fludd's 16th-century illustration of man the microcosm within the universal macrocosm In modern Western astrology the planets represent basic drives or impulses in the human psyche. These planets differ from the definition of a planet in astronomy in that the sun, moon, and recently, Pluto and Ceres (considered as dwarf planets in astronomy), are all considered to be planets for the purposes of astrology. Each planet is also said to be the ruler of one or two zodiac signs. The three modern planets have each been assigned rulership of a zodiac sign by astrologers and Ceres has been suggested as the ruler of Taurus or Virgo.
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As a member of the high priest family, Togog was very familiar with Balinese lontar (religious literature) and Balinese myths and folklore. His works were primarily drawn from religion and local myths from an insider's view point and he narrates them through his drawings, just like in the Wayang tradition. The strength of his drawings was neither his draftsmanship nor composition, but his narration of complex religious beliefs and the united life in Bali as a balance between the macrocosm and microcosm, between the benevolent and good spirits. According to Wim Bakker, it was the Dutch painter Rudolf Bonnet, who inspired him to translate images in Balinese lontars into drawings.
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The outcome of Balanos’ research over the years was the cosmic biodynamics system, an original synthesis comprising many notions from a wide variety of fields, such as anthropology, philosophy, physics, mathematics, biology, and chemistry, the basic premises of which consist in the following: the surrounding universe is, in fact, a vastly intricate, multidimensional whole, wherein the phenomenon of existence is conceived as something radically different and wider than most of the various philosophical, religious, mystical, political, etc., systems assume it to be. Everything in this multidimensional cosmos stems from the Cosmic Network. The Cosmic Network is the ‘blueprint’, so to speak, of both the macrocosm and the microcosm.
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They began recording their second and final album, As Above, So Below, in December 1990 at Normandy Sound in Warren, Rhode Island. The album was released in June 1991. Although the album achieved neither the underground success nor the critical acclaim of Uncertain Future, it received some positive reviews, and the videos for "Macrocosm, Microcosm" and "Never a Know, But the No" were in heavy rotation on MTV's Headbangers Ball; the latter features cameos by the members of Alice in Chains. Forced Entry was soon dropped from Relativity, and as a result, the band did not tour in support of As Above, So Below.
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In a broad sense, the universe itself a huge text expressing ultimate truth (Dharma) which must be "read". Dainichi means "Great Sun" and Kūkai uses this as a metaphor for the great primordial Buddha, whose teaching and presence illuminates and pervades all, like the light of the sun. This immanent presence also means that every being already has access to enlightenment (hongaku) and Buddha nature, and that, because of this, there is the possibility of "becoming Buddha in this very embodied existence" (sokushinjôbutsu). This is achieved because of the non-dual relationship between the macrocosm of Hosshin and the microcosm of the Shingon practitioner.
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Humans will cross those limits eventually, because they do not encompass the whole of reality. Karl Popper (Objective Knowledge, 1972) teaches that what the human mind knows and can ever know of truth at a given point of time and space is verisimilitude—something like truth—and that the human mind will continue to get closer to reality but never reach it. In other words, the human quest for knowledge is an unending journey with innumerable grand sights ahead but with no possibility of reaching the journey's end. The work of modern physicists designed to discover the theory of everything (TOE) is reaching deep into the microcosm under the assumption that the macrocosm is eventually made of the microcosm.
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Title page of Benedictus Figulus's 1608 edition of Kleine Wund-Artzney, based on lecture notes by Basilius Amerbach the Elder (1488-1535) of lectures held by Paracelsus during his stay in Basel (1527). Paracelsianism (also Paracelsism; German: ') was an early modern medical movement based on the theories and therapies of Paracelsus. It developed in the second half of the 16th century, during the decades following Paracelsus' death in 1541, and it flourished during the first half of the 17th century, representing one of the most comprehensive alternatives to learned medicine, the traditional system of therapeutics derived from Galenic physiology. Based on the principle of maintaining harmony between the microcosm, Man; and macrocosm, Nature.
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The series comprises about 70 oils on canvas ranging in size from and to , and 30 mixed mediumsAlkyd, acrylic, ink, and oil, Faust Paintings, p. 110 on paperboard measuring executed in three phases during a three-year period of the late 1970s.Faust Paintings, p10 The paintings are sequentially grouped under 22 headings forming 12 sections:Kanso Faust Paintings # Faust and the Earth Spirit: A sequence of paintings with agitated rhythm and tangled webs of black paint over layers of red and yellow colors depicting scenes of dim enclosures and various gothic settings that provide the ground for the appearance of figures representing Faust, Mephistopheles, and various characters, metamorphosis, and symbols of the earth-spirit and macrocosm.
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Each week, Hoyle would deal with a different subject, examining such topics as immigration, crime and punishment, dogging, HIV/AIDS, women's issues and alcoholism. In doing so he hoped that he could get his audience thinking about intellectual topics, stating that "All I can provide with Magazine is a microcosm of a macrocosm... But at the Royal Vauxhall Tavern the truth will be revealed and it will be a shared experience and there will be a mass lifting of consciousness. That's all I can say." For the performance dealing with HIV/AIDS, Hoyle screened a short film of his own HIV test that was taken earlier that day, the first which he had had in twenty years.
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Neprimerov's research in various sciences – physics, gravitation theory, geology, biology, etc. – suggested that these had common basics. The search for these fundamentals lead Neprimerov, in the early 1980s, to the creation of a physical model of the discrete medium consisting of particles with mass, size, charge and mechanical and magneticmoments that interact through strong forces in the microcosm and through electric and magnetic forces in the three-dimensional macrocosm. Neprimerov analysed structural features and properties of atomic and molecular media and interaction mechanisms to present the general structure of the universe as a hierarchy of systems with size jumps and the appearance of new qualities in the transition from lower to higher systems.
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Some of his smaller inventions entered the world of manufacturing unheralded. As an engineer, Leonardo conceived ideas vastly ahead of his own time, conceptually inventing the parachute, the helicopter, an armored fighting vehicle, the use of concentrated solar power, a calculator, a rudimentary theory of plate tectonics and the double hull. In practice, he greatly advanced the state of knowledge in the fields of anatomy, astronomy, civil engineering, optics, and the study of water (hydrodynamics). One of Leonardo's drawings, the Vitruvian Man, is a study of the proportions of the human body, linking art and science in a single work that has come to represent the concept of macrocosm and microcosm in Renaissance humanism.
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These books are historically significant because they show areas of medieval medicine that were not well documented because their practitioners (mainly women) rarely wrote in Latin. Her writings were commentated on by Mélanie Lipinska, a Polish scientist.. In addition to its wealth of practical evidence, Causae et Curae is also noteworthy for its organizational scheme. Its first part sets the work within the context of the creation of the cosmos and then humanity as its summit, and the constant interplay of the human person as microcosm both physically and spiritually with the macrocosm of the universe informs all of Hildegard's approach. Her hallmark is to emphasize the vital connection between the "green" health of the natural world and the holistic health of the human person.
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Sex equality did not advance far, with women still considered the 'lesser' sex as they lost the rights gained during the Revolution under the reign of Napoleon I. Cobban's views and works in the macrocosm were to be the inspiration and birthplace of the historical school now known as "Revisionism" or "Liberalism". Along with George V. Taylor, Cobban vehemently attacked the traditional Marxist conception of the past within Marx's dialectic, particularly in his work The Social Interpretation of the French Revolution. His resultant argument was that the Revolution could not be seen as a social revolution exacerbated by economic changes (specifically the development of capitalism and by corollary, class conflict between the bourgeoisie and the nobility).Cavanaugh, Gerald J. (1972).
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Neo-Confucians primarily valued Zhang Zai's doctrine of the sage "forming one body with the universe." This doctrine represents both the Confucian contiguity with its classical Confucian heritage and an enlargement of the Neo-Confucian system. At the center of Zhang Zai's teaching is the idea of ren, humaneness or human-heartedness, in many ways the salient teaching of the classical Confucian tradition. This basic quality, which was for Confucius and Mencius the bond between human society and the ways of Heaven (tian) and hence fundamental to the underlying moral structure of the universe, was expanded by Zhang Zai to encompass the universe itself, since for the sage to form "one body with the universe" suggests the complementarity and fundamental identify of microcosm and macrocosm.
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'' How everything is woven into the whole; Each in the other works and lives! [...] Speaking of the Macrocosm, we are reminded, indeed, that the Ancients used to represent the earth as the back of an immense turtle, all things that live and grow sending down their roots into the great participating shell which bears them into the empty air. That is what these recent pieces of Resia Schor suggest, and if in their articulation of process we can only call them abstract, then it is the abstraction of energy itself her pieces display, ‘the force that through the green fuse drives the flower.’”Richard Howard, “Jewelry by Resia Schor,” Craft Horizons, July/August 1966, 9-11, 40-41, quote 40-41.
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Miao religious rituals involving the worship of gods and ancestors are performed by the patriarch of each family or the spiritual leader of a clan or a cluster of male relatives. More difficult ceremonies such as soul-calling (hu plig) are performed by ritual experts the shaman (txiv neeb) for spiritual healing, and various experts in funeral rites like the reed pipe player (txiv qeej), the soul chanter (nkauj plig) and the blessing singers (txiv xaiv). The soul is believed to continue to exist in an afterlife in the ancestral spirit world or sometimes decide to reincarnate. The body (cev) is a microcosm believed to be constructed by a number of soul parts (plig or ntsuj) that mirror the macrocosm.
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Due to the enduring legacy of the Pythagoreans and Boethius' De Musica, musical principles of proportion were applied to the arts more generally, but with prominence in music and architecture. This gave rise to the re-appropriation of the Pythagorean notion musica mundana whereby the beauty of the world was viewed as a harmonious interaction of contrasts, namely that between macrocosm and microcosm. Proportion was considered an aspect of reality because it was 'not a product of the human mind, nor an invention of the musician'. The work of bishop and philosopher, Robert Grosseteste, embodied these assumptions as it used mathematics to explore harmony as a condition of beauty, such as in his belief that the numbers 1,2,3 and 4 were the source of musical principles.
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The belief that apparently unconnected things share a mystical connection is common to most cultures; it is one of the principles of sympathetic magic identified by anthropologist James George Frazer in The Golden Bough. Examples of the theory of interconnectedness in Western culture include the Platonic concept of macrocosm and microcosm, expressed in Hermeticism by the aphorism, "as above, so below"; the doctrine of signatures advocated in the Renaissance by Paracelsus; the Jewish mystical practice of Kabbalah, which Renaissance humanists attempted to Christianize; and the doctrine of correspondence in the theology of Emanuel Swedenborg. Tables of correspondences are not limited to magical spellcasting. Gnostic books in the Nag Hammadi Library contain lists of aeons and archons (good and evil beings), correlating them to virtues and vices.
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J Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, , pages 59-60 The rite of passage is performed in harmony with the sacred premise that the microcosm of all living beings is a reflection of a macrocosm of the universe.Terje Oestigaard, in The Oxford Handbook of the Archaeology of Death and Burial (Editors: Sarah Tarlow, Liv Nilsson Stut), Oxford University Press, ISBN , pages 497-501 The soul (Atman, Brahman) is the essence and immortal that is released at the Antyeshti ritual, but both the body and the universe are vehicles and transitory in various schools of Hinduism. They consist of five elements - air, water, fire, earth and space. The last rite of passage returns the body to the five elements and origins.
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By means of a > Jnanachakra (ज्ञानचक्र) chart (the spheres of spiritual cosmology) which he > presented in a pictorial form, Nigamananda identified different layers of > consciousness inter-woven in the microcosm (body) and the macrocosm (the > universe) and pointed out the levels that aspirants ultimately attain. In > this chart he placed Sri Krishna and Sri Radha (or the Guru-गुरु and > Yogamaya-योगमाया) in the transition between the non qualified (Nirguna) > Brahman (निर्गुण ब्रह्म) and qualified (Saguna) Brahman (सगुण ब्रह्म), which > he called Nitya or Bhavaloka (भाव लोक). (Yogamaya is a form of divine power, > which incessantly attracts earth-bound souls and helps them realise their > true blissful nature and participate in divine play). A Paramahamsa can be > accepted as a perfect man and is to be considered as the God-man.
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In this metaphysical representation of the universe, mankind is placed into an existence which serves as a microcosm of the universe or the entire cosmic existence, and who in order to achieve higher states of existence or liberation into the macrocosm must gain necessary insights into universal principles which can be represented by his life or environment in the microcosm.Fritjof Schuon. 'From the Divine to the Human: Survey of Metaphysics and Epistemology' World Wisdom Books, 1982 p. 23-27 In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either two worlds, the earthly and the heavenly (as in Judeo-Christian, Hindu, and Taoist philosophical and theological systems), or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra- earthly" (e.g.
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The film tells the story of an archetypal human life using images taken from all around the world and the last 100 years of cinema. The images span the microcosm (inside the body), through the individual (the first cry of a new-born baby), to the macrocosm (accumulated archive footage of ritual celebration and the carnage of war). The editing, music, and the mythic narrative arc of the material is designed to take the viewer on a roller coaster tour of the human body and life cycle. Every possible depiction of the human life from microscopic medical to portraits and newsreels, from births to deaths, are cut to a music track by Jonny Greenwood of Radiohead to create a mythic narrative of the arc of a single life.
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He ended up releasing it and Locust Years." The album revolves around a continued conversation between a microcosm and a macrocosm, where the latter is represented by the "August Engine", which is referred to as a society of individuals not to dissimilar from a religious cult, while the former takes the position of an individual caught up in the engine's great design. The inspiration for this concept stems from Cobbett's dissatisfaction with the state of music in the early 2000s; > "The concept itself had a lot to do with music as something that I loved and > something that was dying. It dealt with what happens when you get into a > music scene. The excitement of meeting all these people, and the > disappointment when you realize it’s just another fucking scene, and these > people are — some of them — not good people.
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It is an esoteric text, which Bailey said was dictated telepathically by the Tibetan Master, Djwal Khul. It is offered as a "basic textbook" for the Western aspirant to initiation, and is divided into fifteen rules of magic, each one taking the reader further into the mysteries of spirituality. Topics discussed include: how an aspirant can best prepare himself for service, the various ray types of their influences, the relationship between the macrocosm and microcosm, the spiritual, causal, astral and physical realms and their interactions, the spiritual psychology of man (although this is dealt with much more fully in the Esoteric Psychology volumes), The Hierarchy of Masters, esoteric groups and schools, the spiritual centres (or chakras), the occult concept of the Seven Rays, meditation work and much more. One of the main themes is that of soul control.
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Liceti published a collection of examples of long-term fasting in 1612, De his, qui diu vivunt sine alimento. His intention was to argue that humans could live a long time with little or no food; this thesis was attacked by critics (in particular the Portuguese doctor and professor at Pisa, S. Rodriguez de Castro) and so Liceti published two responses, De feriis altricis animaenemeseticae disputationes in 1631 and Athos perfossus, sive Rudens eruditus in 1636. Other medical works include Mulctra, sive De duplici calore corporum naturalium (1634) and Pyronarcha, sive De fulminum natura deque febrium origine (1636), in which he held that a headache is the microcosmic equivalent of the macrocosmic phenomenon of lightning. Liceti further discussed the relationship between the microcosm of the human body and the macrocosm of the universe in his 1635 work De mundi et hominis analogia.
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The remaining three visions of the first part introduce the famous image of a human being standing astride the spheres that make up the universe and detail the intricate relationships between the human as microcosm and the universe as macrocosm. This culminates in the final chapter of Part One, Vision Four with Hildegard's commentary on the Prologue to John's Gospel (John 1:1–14), a direct rumination on the meaning of "In the beginning was the Word..." The single vision that constitutes the whole of Part Two stretches that rumination back to the opening of Genesis, and forms an extended commentary on the seven days of the creation of the world told in Genesis 1–2:3. This commentary interprets each day of creation in three ways: literal or cosmological; allegorical or ecclesiological (i.e. related to the Church's history); and moral or tropological (i.e.
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The images of her stacked, three-panel works, Sidereus Nuncius (1990), Interregnum (1995) and Blind Sight (1996), navigate and contrast varying rhythms, elements (land, water, air, light) and perspectives, progressing bottom to top from microcosm (fish, flowers, grass) to the human environment to macrocosm (the stars); such work often invokes scientific investigation and exploration: Sidereus Nuncius ("Starry Messenger") was an early astronomical book by Galileo Galilei, Wallace's Heresy references natural selection theorist Russel Wallace), and "blind sight" refers to pre- modern navigation methods. In the architectural triptychs, Archimedes's Dream (1998) and The Paradox of Infinite Regression (1999, above), Behnke explored complex, patterned spatial and geometric relationships and the mathematical form of the spiral or nautilus; critic Hilton Kramer called the latter work "a virtuosic pastiche of Futurism, Cubism and Realism executed with consummate skill." Leigh Behnke, Aristotle's Fifth, oil on wood panel, 36" x 24", 2016.
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The adepts ritually construct triangle yantras with proper use of visualization, movement, and mantra. The adepts believe, state John Stratton Hawley and Donna Marie Wulff, that "to establish such yantra is to place the macrocosm within oneself", and doing so can yield temporal benefits, spiritual powers or enlightenment.John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, , pages 64–67 A tantric text titled "Vigyan Bhairav Tantra", 'Vigyan' meaning "consciousness" is a conversation between Shiva and Parvati rendered in 112 verses, elaborates on "wisdom and insight of pure consciousness." Devi Puja is the worship of Parvati which is observed through four forms of Devi Yantra; the first is Tara that exists in the realm of the fourth chakra representing the spiritual heart; Saraswati emanates in the first chakra; Lakshmi forms the second chakra; and Parvati is at the heart of the third chakra and completes the chakra.
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It was notable for its inclusion of practical chemical operations alongside sulphur-mercury theory, and the unusual clarity with which they were described.. By the end of the 13th century, alchemy had developed into a fairly structured system of belief. Adepts believed in the macrocosm-microcosm theories of Hermes, that is to say, they believed that processes that affect minerals and other substances could have an effect on the human body (for example, if one could learn the secret of purifying gold, one could use the technique to purify the human soul). They believed in the four elements and the four qualities as described above, and they had a strong tradition of cloaking their written ideas in a labyrinth of coded jargon set with traps to mislead the uninitiated. Finally, the alchemists practiced their art: they actively experimented with chemicals and made observations and theories about how the universe operated.
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As examples for this, Faivre pointed to the esoteric concept of the macrocosm and microcosm, often presented as the dictum of "as above, so below", as well as the astrological idea that the actions of the planets have a direct corresponding influence on the behaviour of human beings. # "Living Nature": Faivre argued that all esotericists envision the natural universe as being imbued with its own life force, and that as such they understand it as being "complex, plural, hierarchical". # "Imagination and Mediations": Faivre believed that all esotericists place great emphasis on both the human imagination, and mediations – "such as rituals, symbolic images, mandalas, intermediary spirits" – and mantras as tools that provide access to worlds and levels of reality existing between the material world and the divine. # "Experience of Transmutation": Faivre's fourth intrinsic characteristic of esotericism was the emphasis that esotericists place on fundamentally transforming themselves through their practice, for instance through the spiritual transformation that is alleged to accompany the attainment of gnosis.
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Around 1964, Raynor Johnson was hosting regular meetings of a religious and philosophical discussion group led by Hamilton-Byrne at Santiniketan, his home at Ferny Creek in the Dandenong Ranges on the eastern outskirts of Melbourne. Also connected was a series of weekly talks he gave at the Council of Adult Education in Melbourne, entitled "The Macrocosm and the Microcosm". The group purchased an adjoining property which they named Santiniketan Park in 1968 and constructed a meeting hall, Santiniketan Lodge.. The group consisted of middle class professionals; it has been estimated that a quarter were nurses and other medical personnel and that many were recruited by Johnson, who referred them to Hamilton-Byrne's hatha yoga classes.. Members mainly lived in nearby suburbs and townships in the Dandenongs, meeting each Tuesday, Thursday, and Sunday evening at Santiniketan Lodge, Crowther House in Olinda or another property in the area known as the White Lodge..
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This "innocent" feudalism is counterpointed by far more sinister developments on the Green Right Wing, where a Pan-European Celtic movement grows in the shadows, like National Socialism, into something monstrous. The love affair between Ax, Sage and Fiorinda is treated with wit and tenderness, and Jones's trademark emotional intensity, yet it clearly serves as a microcosm for the macrocosm of Ax's England: and a test bed for one of the most naïve (or daring) assertions of radical politics. Is love really all we need? Can utter personal freedom and licence, restrained only by that oxytocin bond, form the foundation of the Good State...? As in Bold As Love on Massacre Night there is a revelatory gestalt flip, here mediated by the Irishman, Fergal Kearney, (shades of Shane MacGowan) one of Jones’s fascinating and engaging secondary characters: a bridge after which everything developed in the first chapters takes on a different meaning.
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After stating the elementary and primary principles of the knowledge of God, the acquisition of which is the highest duty of man, and explaining how the human soul builds up its conception of things, Joseph treats, in the manner of the Arabic Aristotelians, of matter and form, of substance and accident, and of the composition of the various parts of the world. He concludes the first division with the central idea from which the book is evolved, namely, the comparison between the outer world (macrocosm) and man (microcosm), already hinted at by Plato ("Timæus," 47b), and greatly developed by the Arabian encyclopedists known as "the Brethren of Sincerity," by whom Joseph was greatly influenced. Conceptions of the higher verities are to be attained by man through the study of himself, who sums up in his own being the outer world. Joseph therefore devotes the second division of his work to the study of physical and psychological man.
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He then became resident choreographer at Arsenic in Lausanne, where he established his own company Cie Gilles Jobin, producing his first group performance, the trio A+B=X for Les Urbaines, at Arsenic theater. The performance was also presented at Festival Montpellier Danse in 1999 and Jobin was subsequently recognised for the radical nature of his work, acting as a "leader for a new generation of independent Swiss choreographers".Le Dictionnaire de la danse, under the direction of Philippe Le Moal, Larousse, 2008, p.227 In 1998, he produced the duo Macrocosm in London's The Place, relying on choreographic language outside of established aesthetic frameworks that included forays into visual arts and performance art, as in the project Blinded by Love (1998), produced jointly with British performer Franko B. The quintet Braindance was then produced in 1999 and performed at Théâtre de la Ville in Paris, and several international tours followed in Europe and Brazil.
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The overall significance of the cakes is that it is considered to be a eucharist, a symbolic union between the microcosm, Man, and the macrocosm, the Divine; and the consumption of which completes a sacred circle, affirming an intimate connection between the two, which strengthens with each sacrament. The Cakes of Light, traditionally composed of meal, honey, leavings of red wine lees, oil of Abramelin, olive oil and fresh blood as per the instructions in The Book of the Law is a perfume or incense when raw but also a cake when baked ("burned") The Book of the Law: Chapter 3, verses 23-25 Olive oil is considered a sacred oil by many cultures and religions of the world. It is also an ingredient in the making of Oil of Abramelin, and the olive noted by Aleister Crowley himself as "traditionally, the gift of Minerva, the Wisdom of God, the Logos. Abramelin Oil was considered by Crowley to be representative of the "whole Tree of Life.
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The ultimate source for much of Bernardus' allegory is the account of creation in Plato's Timaeus, as transmitted in the incomplete Latin translation, with lengthy commentary, by Calcidius. This was the only work of Plato's that was widely known in western Europe during the Middle Ages, and it was central to the renewed interest in natural science among the philosophers associated with the school of Chartres: > Chartres … would long remain the fertile soil in which this conception [of > man as microcosm] would grow, and this the more as the Timaeus, itself > constructed upon the parallelism between microcosm and macrocosm, became a > central preoccupation of teaching at Chartres. This was the first age, the > golden age, of Platonism as such in the West, an age which found in the > Timaeus an entire physics, an anthropology, a metaphysics, and even a lofty > spiritual teaching.Marie-Domenique Chenu, "Nature and Man—the Renaissance of > the Twelfth Century", in Nature, Man, and Society in the Twelfth Century, > trans.
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Segment of the macrocosm showing the elemental spheres of terra (earth), aqua (water), aer (air), and ignis (fire), bound by proportional harmonies of the musica mundana (mundane music) Robert Fludd, 1617 (Compare Plato, Timaeus, 32b-c) Rococo set of personification figurines of the Four Elements, 1760s, Chelsea porcelain, Indianapolis Museum of Art Classical elements typically refer to the concepts of earth, water, air, fire, and (later) aether, which were proposed to explain the nature and complexity of all matter in terms of simpler substances. Ancient cultures in Greece, Persia, Babylonia, Japan, Tibet, and India had all similar lists, sometimes referring in local languages to "air" as "wind" and the fifth element as "void". The Chinese Wu Xing system lists Wood (木 mù), Fire (火 huǒ), Earth (土 tǔ), Metal (金 jīn), and Water (水 shuǐ), though these are described more as energies or transitions rather than as types of material. These different cultures and even individual philosophers had widely varying explanations concerning their attributes and how they related to observable phenomena as well as cosmology.
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A practice developed in the Chinese folk religion of post- Maoist China, that started in the 1990s from the Confucian temples managed by the Kong kin (the lineage of the descendants of Confucius himself), is the representation of ancestors in ancestral shrines no longer just through tablets with their names, but through statues. Statuary effigies were previously exclusively used for Buddhist bodhisattva and Taoist gods. Lineage cults of the founders of surnames and kins are religious microcosms which are part of a larger organism, that is the cults of the ancestor-gods of regional and ethnic groups, which in turn are part of a further macrocosm, the cults of virtuous historical figures that have had an important impact in the history of China, notable examples including Confucius, Guandi, or Huangdi, Yandi and Chiyou, the latter three considered ancestor-gods of the Han Chinese (Huangdi and Yandi) and of western minority ethnicities and foreigners (Chiyou). This hierarchy proceeds up to the gods of the cosmos, the Earth and Heaven itself.
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The critics Larry Silver and Pamela H. Smith argue that the image provides "an explicit link between heaven and earth ... to suggest a cosmic resonance between sacred and profane, celestial and terrestrial, macrocosm and microcosm." Illustration "May-Flies in Sunset Dance" by Philip Henry Gosse in a Victorian edition of Gilbert White's Natural History of Selborne In his 1789 book The Natural History and Antiquities of Selborne, Gilbert White described in the entry for "June 10th, 1771" how The mayfly has come to symbolise the transitoriness and brevity of life. The English poet George Crabbe, known to have been interested in insects, compared the brief life of a newspaper with that of mayflies, both being known as "Ephemera", things that live for a day: The theme of brief life is echoed in the artist Douglas Florian's 1998 poem, "The Mayfly". The American Poet Laureate Richard Wilbur's 2005 poem "Mayflies" includes the lines "I saw from unseen pools a mist of flies, In their quadrillions rise, And animate a ragged patch of glow, With sudden glittering".
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