ellauri046.html on line 462: The Greek astronomer Ptolemy considered Coma Berenices to be an asterism in the constellation Leo, representing the tuft at the end of the lion’s tail, and it was not until the 16th century that Berenice’s Hair was promoted to a constellation in its own right, on a celestial globe by the cartographer Caspar Vopel. It is the Danish astronomer Tycho Brahe who is usually credited for the promotion. He included Coma Berenices among the constellations in his star catalogue of 1602.
ellauri051.html on line 1058: 469 Did you guess the celestial laws are yet to be work'd over and rectified? 469 Arvasitko, että taivaalliset lait on vielä työstettävä ja korjattava?
ellauri083.html on line 338: Hendershot recalls that, in the Schreber case, God was believed to manifest his creative and destructive power as celestial rays (Freud 22). As with spider-webs and hedgehogs quills, this radial pattern describing dilation and contraction, movement back and forth from center to circumference and from circumference to center, is the essential figure for the paranoid narcissism of a subject who feels threatened by the world and guilty for having taken "his own body [...] as his love-object" (Freud 60). Signaling Fistule's repressed homosexuality, the rays of his intelligence had first been focused on the masochistic annihilation of his genitals, which he denies were the original object of his love ("organes hideux," "vomitoires de dejections"), and then had been used in reconstructing a sexless new reality. Insisting on his exemption from the Naturalist law of biological determinism, Fistule denies his human parentage and maintains that he was born of a star, which, shining like the rays of his genius, had inseminated him and allowed him to be the father of himself, causa sui. Homosexual guilt initially projected as the corruptibility of matter is overcome by Fistule's principle of Stellogenesis, which turns flesh into radiance and bodies into starlight. As Hendershot concludes: "In Freud's theory, the paranoiac withdraws from the world (decathexis), directs his or her cathectic energy to the ego resulting in self-aggrandizement, and then attempts to reestablish a cathectic relationship with the world in the form of a delusional system"
ellauri096.html on line 529: Galgalim (galgallim "spheres", "wheels", "whirlwinds" גַּלְגַּלִּים; singular: galgal, גַּלְגַּל), also called ophanim (Hebrew "wheels" ōphannīm אוֹפַנִּים; singular: ōphān, ofan אוֹפָן), refer to the wheels seen in Ezekiel's vision of the chariot (Hebrew merkabah) in Ezekiel 1:15–21. One of the Dead Sea scrolls (4Q405) construes them as angels; late sections of the Book of Enoch (61:10, 71:7) portray them as a class of celestial beings who (along with the Cherubim and Seraphim) never sleep, but guard the throne of God.
ellauri146.html on line 404: We tend not to focus on this view of Eloa as a myth of the redeeming feminine for several reasons. First, the central portion of the poem is devoted to Satan's seduction of Eloa, an activity which, for most of us, is anything but celestial. Perhaps this explains Stendhal's sarcastic description of Eloa in the Courrier anglais of 1 December 1824: "Tex-Willer-larme, devenue ange femelle, et séduite par le diable lui-même" (the ex-tear, turned into a female angel, and seduced by the devil himself). Flottes and Bonnefoy insist that the very fine psychological analysis of the seduction makes us see human protagonists in an angelic decor, which weakens any metaphysical meaning Vigny might attach to his poem. Germain, who had the benefit of Hunt's masterly work, The Epic in Ninteenth Century France (1941), states flatly that the drama of Eloa is not metaphysical but moral. Bénichou, however, does remark in Le Sacre de l'écrivain 1750-1830 (1973) that the creation of Eloa corresponds to the theological promotion of the feminine as an agent of redemption prominent in the religious sects of the Romantic period. I am sure Satan was greatly consoled by Eloa, if that's any consolation.
ellauri150.html on line 736: It seems to me that Hawking is using a particular model of the universe to try to attack religion. But for me the very fact that there is a universe is enough to fill me with awe at creation and in God the Creator. In fact the more we learn about the immensity of space and the variety of celestial objects, the more I am filled with awe and wonder. Part of that is the admiration that we are living in such an advanced society that we are able to make these discoveries in the first place.
ellauri182.html on line 183: A pure land is the celestial realm of a buddha or bodhisattva in Mahayana Buddhism. The term "pure land" is particular to East Asian Buddhism (Chinese: 淨土; pinyin: Jìngtǔ) and related traditions; in Sanskrit the equivalent concept is called a "buddha-field" (Sanskrit buddhakṣetra). The various traditions that focus on pure lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism and Bon.
ellauri189.html on line 199: The centre of our planetary system is the visible sign of the infinity of immanence and contains the cyclical essence of being, not merely indicating this con-dition, but also embodying it: this celestial body is subject to an infinite movement without apparent linear direction. But the stages of the sun’s voyage could also be interpreted as stages of human life (birth, youth, maturity, old age) and this circumstance inclines man to perceive a similarity between a celestial body and a feeling sublunary body (does man deceive himself, thinking it a bond of
ellauri189.html on line 224: straight line and a curve – of the visible world; so even here this celestial body seems to share in an aspect of the human condition:
ellauri198.html on line 889: The poem as usually printed breaks off at this point, in mid-line, with the word "celestial". Keats's friend Richard Woodhouse, transcribing this poem, completed this line as "Celestial Glory dawn'd: he was a god!" Ox, nyet! nyet! The language of Hyperion is very similar to Milton's, in metre and style. However, his characters are quite different. Although Apollo falls into the image of the "Son" from Paradise Lost and of "Jesus" from Paradise Regained, he does not directly confront Hyperion as Satan is confronted. Also, the roles are reversed, and Apollo is deemed as the "challenger" to the throne, who wins it by being more "true" and thus, more "beautiful." Double yawn.
ellauri241.html on line 100: So Hermes thought, and a celestial heat Niin Hermes ajatteli, ja taivaallinen kiima
ellauri241.html on line 1286: Without a celestial penny to your name, that's why.
ellauri333.html on line 71: Muut kuin oikein ääntelevät arjalaiset oli barbaareja. The word mleccha emerged as a way for the ancient Hindus to classify those who did not subscribe to the "traditional value system," Early writings refer to these foreign peoples as "half-civilized, unconverted people who rise or eat at improper times." Mlecchas drank alcohol, ate cow flesh, which was strictly forbidden to a follower of Hindu orthopraxy, and believed in false gods. Swami Parmeshwaranand states the mleccha tribe was born from the tail end of the celestial cow Nandini, The mlecchas drove angered elephants. Olipa ozaa tälläkin mutakuonolla. Vitun mamuja.
xxx/ellauri148.html on line 226: At that time Michael the great [celestial] prince will rise and blow the shofar three times…and Messiah ben David and Elijah will be revealed. And the two of them will go to Israel who will be [at that time] in the desert of the peoples, and Elijah will say to them; “This is the Messiah.” And he will return their heart [which will be faint] and will strengthen their hand… (T’fillat R. Shim’on ben Yohai, BhM 2:125)[15],[16]
xxx/ellauri170.html on line 85: Apparelled in celestial light, Taivaan valaisemalta,
xxx/ellauri199.html on line 159: From celestial cadaverous melody, bleeding branches of greenwood devastation haunt us in this very movement. Extraterrestrial Red Remoras of cathedral walks of darkness demand a rebellion against the planet. etc.etc. for pages on end.
xxx/ellauri235.html on line 233: Some heart once pregnant with celestial fire; Joku sydän oli kerran raskaana taivaallisesta tulesta;
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