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72 Sentences With "in one's mind"

How to use in one's mind in a sentence? Find typical usage patterns (collocations)/phrases/context for "in one's mind" and check conjugation/comparative form for "in one's mind". Mastering all the usages of "in one's mind" from sentence examples published by news publications.

I would like to imagine that through looking, something opens in one's mind.
Strikingly, Fox uses structure to detail how the past can mutate in one's mind.
And of course, 13,812 is a number that tends to stick in one's mind.
"Things that may be compressed" calls up quite a few things in one's mind.
However, it is OCD nonetheless, even though the compulsions—which cause grave anxiety—exist only in one's mind.
Advertise on Hyperallergic with Nectar Ads Omer Fast's unsettling videos about the trauma of combat linger in one's mind.
Double-think means the power of holding two contradictory beliefs in one's mind simultaneously, and accepting both of them.
No matter how carefully they're reinserted into the narrative, one struggles to go back in one's mind and reimagine it.
It's much easier psychologically to reproach a villain than it is to hold in one's mind the contradictory feelings we have about suicide.
During her process of self-discovery, the third-person narrative takes the reader along and paints vivid pictures in one's mind throughout the whole story.
The entangled loops and whorls of the painting convey a sense of being lost in one's mind, the wheel of awareness turning back on itself.
There is just so much to look at and absorb and it is best to do so patiently, with total openness, without any words in one's mind.
It does rely on one's knowledge of packaged baked goods' tag lines, even if it's vague and only surfaces in one's mind once one has unscrambled "A Searle" to SARA LEE.
But while it's fascinating that the criminality depends solely on the thoughts swirling around in one's mind during that act, our law does not really dwell on these philosophical, coffee house discussions.
There's also recall bias, where participants naturally associate any little change in mood or temperament to their period because bleeding for five days straight has a tendency to stick out in one's mind.
All of this in service of rebuilding his metal pathways after a serious illness — a kind of tantric idea of how to hold an image in one's mind as a tool of consciousness.
"Unlike direct exposure to a collective trauma, which can end when the acute phase of the event is over, media exposure keeps the acute stressor active and alive in one's mind," the study concluded.
They have pushed each other forward from a respectful distance all these years, reassuring each other by their performances under duress that limits are as much in one's mind as they are in one's aging body.
Similarly with Christo and Jeanne-Claude's documentation of their realized installations, often from helicopters or from private land, these photos point to the work as an image in one's mind, not an experience created for physically present viewers.
That many people retroactively don the cloaks of dissidents and can't believe they weren't considered enemies of the state speaks to the slipperiness of memory, as well as the difficulty of keeping a nuanced perspective on history in one's mind.
The last chapter briefly discusses the kundalini, the benefits of yoga and the nature of calmness, contentedness in one's mind and consciousness.
Epistemological idealism is a subjectivist position in epistemology that holds that what one knows about an object exists only in one's mind. It is opposed to epistemological realism.
Twardowski argues that presentations are similar. The content is the painted painting and the object is the painted landscape. The content resembles the present ‘picture’ in one's mind, and the object the landscape.
Seung explores how hierarchical neural networks can encode concepts (e.g., Jennifer Aniston) as compositions of simpler parts and how these concepts can be linked in one's mind when connections are formed between them, either bidirectionally with cell assemblies or unidirectionally with synaptic chains.
In other words, elements in people's mind are not linear as traditional approaches indicate; instead, they are interconnected with each other to make a network- like structure in one's mind; and if the news media always mention two elements together, the audience will "perceive these two elements as interconnected".
To apply a metaphor, attitude is climate; considerations are weather features. And since the pool of considerations in one's mind is constantly changing, attitudes are largely unstable over time. Due to this instability, survey response effects can significantly influence the outcome of surveys and should be considered when using surveys to inform policy making.
This is contrasted with verbs of thinking, which only introduce indirect speech. An exception to this is a verb of thinking 思う omou 'think', which can introduce a speech that is not uttered but takes place in one's mind as direct speech in the simple past tense; this use of 思う omou 'think' is called a "quasi-communicative act".
Once agenda setting has made an issue salient, priming is the process by which "mass media can... shape the considerations that people take into account when making judgements about political candidates or issues". In short, both theories point to ease of accessibility of information in one's mind but priming is something that can occur over a period of time after exposure to a given media segment.
However efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly. So the practice of the Dhamma is the only way to attain the final deliverance of Nibbāna. These teachings ranged from understanding karma (Pāli: kamma) (literal meaning 'action')) and developing good impressions in one's mind, to reach full enlightenment by recognizing the nature of mind.
The AllMusic review by Scott Yanow stated, "The second of two albums recorded by trumpeter Jack Walrath's quintet is at the same level as the first. The music is well-played and adventurous but does not stick in one's mind afterwards; in general it is easier to respect than to love, making this series of greater interest to Jack Walrath completists rather than more general listeners".
The rude behavior of the daughter brings a distance between them but still father's love for her daughter did not diminish. The blood test result revealed that her mother is not suffering from AIDS. At the end, Rohini realizes her mistake; she realizes that everything is in one's mind, and people themselves can control that. She vents out all her sorrow to her father, when he comes to know that Aniruddha has left her.
Compare: As one encounters a new scheme, one must compare it to the ones that are already established in one's mind and determine whether to keep those schemes or replace the old ones with new ones. Social structure is the total of all these typificatory schemes. While Alfred Schutz (1899-1959) did not elaborate a sociology of knowledge, Berger and Luckmann acknowledge the centrality of Schutz for their understanding of what theoretical ingredients ought to be added.
In the Old Testament, there are two Hebrew words for meditation: hāgâ (), which means to sigh or murmur, but also to meditate, and sîḥâ (), which means to muse, or rehearse in one's mind. When the Hebrew Bible was translated into Greek, hāgâ became the Greek melete which emphasized meditation's movement in the depth of the human heart. Melete was a reminder that one should never let meditation be a formality. The Latin Bible then translated hāgâ/melete into meditatio.
The correspondence theory appeals to imaginary undefined entities, so it is incoherent. Other positions hold that we have some type of awareness, perception, etc. of real-world objects which in some way falls short of direct knowledge of them. But such an indirect awareness or perception is itself an idea in one's mind, so that the correspondence theory of truth reduces to a correspondence between ideas about truth and ideas of the world, whereupon it becomes a coherence theory of truth.
In other words, this theory sees language acquisition as a process of filtering through the set of possible grammatical structures in natural languages pre-programmed in one's mind and this is guided by the language input in one's environment. Chomsky later introduced generative grammar. He argued that "properties of a generative grammar arise from an "innate" universal grammar". This theory of generative grammar describes a set of rules that are used to order words correctly in order to form grammatically-sound sentences.
Perhaps one can conceive of nature vaguely in one's mind, but rendering that conception by using the crude, awkward, and untrustworthy instrument of the hand – that, I believe, is beyond one's human capabilities. » Thus, in the course of his development as a character – having forgotten his original convictions and lost himself in the aesthetic of the Symbolists and Pre-Raphaelites, whom Octave Mirbeau had earlier skewered in his Combats esthétiques – Lucien ends by committing suicide after cutting off his “guilty” hand.
The linguistic turn in philosophy reduced talk of mind, ideas, and the world to language and the world. Philosophers stopped talking about the ideas or concepts one may have present in one's mind and started talking about the "mental language" and terms used to employ these concepts. In the early twentieth century philosophers of language (e.g. A.J. Ayer, Bertrand Russell, G.E. Moore) thought that analyzing language would bring about the arrival of meaning, objectivity, and ultimately, truth concerning external reality.
After describing the actual Kronstadt rebellion, Fischer spent many pages applying the concept to some subsequent former communists—including himself: "What counts decisively is the 'Kronstadt.' Until its advent, one may waver emotionally or doubt intellectually or even reject the cause altogether in one's mind and yet refuse to attack it. I had no 'Kronstadt' for many years" (p. 204). Writers who subsequently picked up the term have included Whittaker Chambers, Clark Kerr, David Edgar, William F. Buckley, Jr., and Norman Podhoretz.
In a postscript (1969) to The Structure of Scientific Revolutions, Kuhn added that he thought that incommensurability was, at least in part, a consequence of the role of similarity sets in normal science. Competing paradigms group concepts in different ways, with different similarity relations. According to Kuhn, this causes fundamental problems in communication between proponents of different paradigms. It is difficult to change such categories in one's mind, because the groups have been learned by means of exemplars instead of definitions.
"Thought" experiments are situations created in one's mind, asking a question akin to "suppose you are in this situation, assuming such is true, what would follow?". They are usually created to investigate phenomena that are not readily experienced in every-day situations. Famous examples of such thought experiments are Schrödinger's cat, the EPR thought experiment, simple illustrations of time dilation, and so on. These usually lead to real experiments designed to verify that the conclusion (and therefore the assumptions) of the thought experiments are correct.
Perhaps one can conceive of nature vaguely in one's mind, but rendering that conception by using the crude, awkward, and untrustworthy instrument of the hand – that, I believe, is beyond one's human capabilities. » Thus, in the course of his development as a character – having forgotten his original convictions and lost himself in the aesthetic of the Symbolists and Pre-Raphaelites, whom Octave Mirbeau had earlier skewered in his Combats esthétiques Octave Mirbeau, Combats esthétiques, Nouvelles éditions Séguier, 2 vol., 1993. – Lucien ends by committing suicide after cutting off his “guilty” hand.
The fourth recollection is a series of visualizations, similar to the faith-based meditations from the Visuddhimagga and descriptions in the Pāli Canon. In these visualizations, practitioners imagine Amitābha Buddha, the Pure Land, and after that, themselves being reborn there. The fifth "recollection" is the practice of skillful means to help others to achieve rebirth in the Pure Land as well. Apart from these visualizations, the chant in honor of Amitābha Buddha can also be recited in a meditative way, silently in one's mind or through the rhythm of one's breath.
Olin Levi Warner, Imagination (1896). Library of Congress Thomas Jefferson Building, Washington, D.C. Imagination is the ability to produce and simulate novel objects, sensations, and ideas in the mind without any immediate input of the senses. It is also described as the forming of experiences in one's mind, which can be re-creations of past experiences such as vivid memories with imagined changes, or they can be completely invented and possibly fantastic scenes. Imagination helps make knowledge applicable in solving problems and is fundamental to integrating experience and the learning process.
The Allmusic review by Scott Yanow awarded the album 3 stars stating "Falling between hard bop and avant-garde jazz, the music tugs and pushes at the boundaries of the modern mainstream. Douglas varies the tempos and moods from piece to piece, giving listeners not only expertly played performances but a constantly flowing program. Although none of the individual selections have themes that will stay in one's mind after the CD has ended, the solos are consistently strong, the musicians blend together well, and the ensembles are colorful. Well worth exploring".
Kunsang (2004), p. 27. According to Herber Guenther, the difference between anger (pratigha) and fury (krodha) is that anger is a vindictive or hostile attitude in one's mind, but fury is an increase in anger when the chance for harming is at hand and is it very agitated state of mind leading to actual physical harm. Alexander Berzin states: :Hatred (khro-ba) is a part of hostility (dvesha) and is the harsh intention to cause harm.Berzin (2006) Note that according to Berzin, dvesha is a sub-category of anger (pratigha).
Justification for their usage utilises the following logic: before God took human form in Christ, no material depiction was possible and therefore blasphemous even to contemplate. Once God became incarnate, depiction was possible. As Christ is believed to be God, it is justified to hold in one's mind the image of God-incarnate. Likewise, when one venerates an icon, it is not the wood or paint that are venerated but rather the individual shown, just as it is not the paper one loves when one might kiss the photograph of a loved one.
According to Rhonda Britten, affirmations work best when combined with acknowledgements because the acknowledgements build up a backlog of results in one's mind to prove that one can do what one is affirming. For example, the acknowledgement "I bought a good pair of sneakers and some gym clothes" could complement the affirmation "I can reach my goal of losing 20 pounds." The goal is to focus on steps one has taken toward accomplishing one's goals rather than criticizing oneself for what one has not yet accomplished, or could theoretically have accomplished but did not.
But for information that needs more attention and better processing, maintenance rehearsal is only a temporary fix. Individuals should use other processing techniques and elaborative rehearsal to help move information from working to long-term memory. Working memory is commonly cited as more of a process than an actual storage and is critical to the ability to maintain and manipulate information in one's mind. Because of its importance to cognition, working memory is responsible for that novel information that has immediate importance, but is not needed so much that it is committed to permanent storage in long term memory.
The 16th-century Spanish theologian Martin de Azpilcueta (often called "Navarrus" because he was born in the Kingdom of Navarre) wrote at length about the doctrine of mentalis restrictio or mental reservation. Navarrus held that mental reservation involved truths "expressed partly in speech and partly in the mind," relying upon the idea that God hears what is in one's mind while human beings hear only what one speaks. Therefore, the Christian's moral duty was to tell the truth to God. Reserving some of that truth from the ears of human hearers was moral if it served a greater good.
According to Rabbi Schneur Zalman of Liadi, the first Chabad Rebbe, one may attain joy by thinking deeply and picturing in one's mind the subject of the unity of God.Rabbi Schneur Zalman of Liadi, Tanya, ch. 33. According to Rabbi Menachem Mendel Schneersohn, the third Chabad Rebbe, by assuming the demeanor and mannerisms of one who is joyful, even if the one practicing these actions does not feel happy, such behaviors will lead to true feelings of happiness, because behaviors and actions impact the heart.Rabbi Menachem Mendel Schneersohn, Igrot Kodesh, Kehot Publication Society, Brooklyn: New York, p. 324.
The epilogue in Kena Upanishad is contained in the last six paragraphs of the text. It asserts the timelessness and awareness of Brahman to be similar to moments of wondrous "Ah!!" in life, such as the focussed exclamation one makes upon witnessing lightning flash in the sky, or the focussed "Ah!!" recollection of a knowledge in one's mind of a memory from past. The goal of spiritual knowledge, of self awareness, is wonderful, characterized by an "intense longing" for it in all creatures, states Kena Upanishad. The knowledge of Atman-Brahman is Tadvanam (transcendental happiness, blissfulness).
Other techniques include hearing music in one's mind first before playing it. Musicians can deal with timing and tempo glitches by learning to hear a perfect performance in their mind first. In some styles of music, such as early music notes inégales (according to one minority view interpretation), it can be appropriate to use a different approach that does not work so much with a sense of inner pulse, but rather works on ideas of gestures and is more closely related to rhythms of speech and poetry. Some ideas are given by Marianne Ploger and Keith Hill in The Craft of Musical Communication.
He continued to write for a small audience of those who contacted him following publication of The House on the Rock. In 2001, he published a collection of essays on the Internet summarising his spiritual beliefs. In these, he described the steps he believed were necessary for anyone wishing to pursue a spiritual life. They consist of learning to follow God's guidance as an "inner voice" in one's mind, uncovering the past failures that keep one trapped in a negative cycle of self-absorption, and learning the qualities necessary to live as one of God's servants.
Usually considered as one of Barks' strongest stories, its strength lies in its characterization, as each of the characters exhibits the darkest sides of his personality. The "heroes" prove to be no better than the "villains" when the opportunity arises and the only solution seems to be the loss of the helmet. The helmet has a similar effect on those who possess it to J. R. R. Tolkien's One Ring or Der Ring des Nibelungen, where the reason also lies in one's mind rather than any magical curse. Barks' successors have added a number of sequels.
Each of these practices which refer to features of Buddhist tantra, is said to be spacious and complete within one's true nature and thus gradualist and tantric practices are seen as unnecessary for those who understand their mind's true nature. So, for example, there is no need to create a mandala in one's mind to practice, since when one realizes the true nature of mind, all perceptions are the mandala. Likewise, there is no need to go through ritual initiation, since realizing one's nature is already an initiation. In this sense, Dzogchen is seen as transcending tantra.
Embedded hyperlinks in documents or Internet pages have been found to make different demands on the reader than traditional text. Authors, such as Nicholas Carr, and psychologists, such as Maryanne Wolf, contend that the internet may have a negative impact on attention and reading comprehension. Some studies report increased demands of reading hyperlinked text in terms of cognitive load, or the amount of information actively maintained in one's mind (also see working memory). One study showed that going from about 5 hyperlinks per page to about 11 per page reduced college students’ understanding (assessed by multiple choice tests) of articles about alternative energy.
In the traditions of Napoleon Hill, W. Clement Stone, Earl Nightingale and Maxwell Maltz Canfield emphasizes the importance of focusing on a vision and using visualization, i.e. the act of creating compelling and vivid pictures in one's mind, in order to achieve one's goals. Canfield cites neuropsychologists who study expectancy theory to support his view on the significance of visualization: In January 2015, a revised and updated 10th anniversary edition of Jack Canfield's Success Principles came out. The new edition is meant to reflect changing times and address challenges and opportunities that define our digital age.
1 of Brihadaranyaka Upanishad as well as mentioned by the ancient Indian scholar Panini and many others. Saṅkhāra appears in the Buddhist Pitaka texts with a variety of meanings and contexts, somewhat different than the Upanishadic texts, particularly for anything to predicate impermanence. It is a complex concept, with no single-word English translation, that fuses "object and subject" as interdependent parts of each human's consciousness and epistemological process. It connotes "impression, disposition, conditioning, forming, perfecting in one's mind, influencing one's sensory and conceptual faculty" as well as any "preparation, sacrament" that "impresses, disposes, influences or conditions" how one thinks, conceives or feels.
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of the word is dhṛ (धृ), meaning "to hold, maintain, keep".dhR, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany Dharana, as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.Bernard Bouanchaud (1997), The Essence of Yoga: Reflections on the Yoga Sūtras of Patañjali, Rudra Press, , page 149 The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of word is dhṛ (धृ), which has a meaning of "to hold, maintain, keep".dhR, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.Bernard Bouanchaud (1997), The Essence of Yoga: Reflections on the Yoga Sūtras of Patañjali, Rudra Press, , page 149 The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.
Picturizing the undefined and unspoken nature of love between individuals that exists mostly in the minds of people, the film editing and flow is non linear and has constant transitions back and forth between images of childhood memories during World War II Nazi occupied Hungary and the Soviet communist party controlled 1950s schooling and the early 1960s university days. It also echoes the tense times of 1956 and the feeling of nostalgia in the early 1970s. This gives the motion picture subject of love as an experience as largely in one's mind and mostly non linguistic and unspoken and expressed in silence and through the passage of time and experiences.
The Jnanappana is noted for its use of opposing images through which Poonthanam draws out the cosmic acts of Krishna through the web of karma. In the Jnanappana, Poonthanam Namboothiri, an ardent devotee of Shri Guruvayurappan, transforms his unbearable sorrow from his infant son’s death into a yogavishesham. He used this sad experience to build his Bhakti soudham or house of devotion and opens it for all devotees for all time. The line "unnikrishnan manasil kalikumbol,unnikal mattu venamo makkalai" (When the baby Krishna plays in one's mind, does one need one's own children?) expresses the poet's grief at the death of his child and his deep devotion to Guruvayurappan even in that grief-stricken state.
Richardson concludes her reading by acknowledging this distinction: > In closing, I offer the following observations taken from "The Irrational > Element in Poetry:" "One is always writing about two things at the same time > in poetry and it is this that produces the tension characteristic of poetry. > One is the true subject and the other is the poetry of the subject. The > difficulty of sticking to the true subject, when it is the poetry of the > subject that is paramount in one's mind, need only be mentioned to be > understood." rather it is the powerful "poetry of the subject" that displays Stevens' genius and draws readers to the poem, as Tu Muh was drawn to the painting.
She writes, > In closing, I offer the following observations taken from "The Irrational > Element in Poetry:" "One is always writing about two things at the same time > in poetry and it is this that produces the tension characteristic of poetry. > One is the true subject and the other is the poetry of the subject. The > difficulty of sticking to the true subject, when it is the poetry of the > subject that is paramount in one's mind, need only be mentioned to be > understood." Buttel does not draw the distinction, but he implicitly focuses on the poetry of the subject, the "Poetry of sky and sea" in the concluding two stanzas, discussing not deep psychology but rather the syntactical and semantic features of Stevens's style.
An engineer mentally visualizes the interactions of the parts of a machine or building that they are assigned to design or work with. Chemists must be able to understand formulas which can be viewed as abstract models of molecules with most of the spatial information deleted; spatial skills are important in restoring that information when more detailed mental models of the molecules are needed in the formulas. Spatial visualization also involves imagining and working with visual details of measurement, shapes, motion, features and properties through mental imagery and using this spatial relations to derive at an understanding to a problem. Whereas spatial perception involves understanding externally via the senses, spatial visualization is the understanding internally through mental imagery in one's mind.
They should self-reflect on their thoughts and actions in their relations with other people by comparing them with the standards of each of the 8 views and concepts described above. If one finds that there were thoughts and actions that go against “righteousness,” they must determine the cause of such thoughts and actions, apologize to God, and make amends. Takahashi deemed that the “righteousness” of the hasshoudou is the righteousness according to the perspective of a well-intentioned third person. Jealousy, animosity, or blame that develops in one's mind represents self- preservation, and is rooted in a phenomenon that occurs when one's desires are not fulfilled this can also occur if the disharmonious words and actions of another person create a distortion in one's heart.
Furthermore, when concept of self is deemed to correspond to physical reality alone (reductive physicalism), philosophical zombies are denied by definition. When a distinction is made in one's mind between a hypothetical zombie and oneself (assumed not to be a zombie), the hypothetical zombie, being a subset of the concept of oneself, must entail a deficit in observables (cognitive systems), a "seductive error" contradicting the original definition of a zombie. Thomas Metzinger dismisses the argument as no longer relevant to the consciousness community, calling it a weak argument that covertly relies on the difficulty in defining "consciousness", calling it an "ill-defined folk psychological umbrella term". Verificationism states that, for words to have meaning, their use must be open to public verification.
12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa – Book 3 GN Jha (Translator); Harvard University Archives, pages 108-126The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109 Once a yogi reaches this state of sanyama, it leads to unusual powers, intuition, self- knowledge, freedoms and kaivalya, the soteriological goal of the yogi. The benefits of Yoga philosophy of Hinduism is then summarized in verses III.
Gregor Maehle (2007), Ashtanga Yoga: Practice & Philosophy, , pages 237-238 In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3 GN Jha (Translator); Harvard University Archives, pages 108-126The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109 Once a yogi reaches this state of samyama, it leads to unusual powers, intuition, self- knowledge, freedoms and kaivalya, the soteriological goal of the yogi.
Correspondence Card, 1885 Another feature of Metcalfe's systems of cost accounting was the so-called "Correspondence Card," (see image) which shows how the order will flow around among the persons in the machine shop. The card as such is an early premature flow chart, although later flowcharts would not picture the people involved but the activities first. Metcalfe (1885) explained the card as follow: > This card, forming no essential part of the system proposed, is used as a > very convenient means of asking and answering the thousand and one little > questions constantly arising between the different departments of any large > administration, concerning which it is not so essential to have an immediate > reply as it is to ask the question or to make the statement while the need > of it is fresh in one's mind. They are memoranda set in motion.
Stars has a number of plot elements that are similar to certain elements in Triton. Most notable is the presence in both novels of the General Information service, although it is more sophisticated in Stars (one need merely think a question for GI to place the knowledge in one's mind, as opposed to Triton's GI which takes questions on machines similar to modern computers). Both novels also feature aboveground and institutionalized versions of gay male cruising spaces, although open to all genders and sexual preferences; in Triton the protagonist visits such a space in the form of an indoor club, while in Stars the protagonists visit one of their city's many parklike runs set aside for that purpose. Finally, the Family/Sygn conflict in Stars is similar to the conflict between the social systems of Earth and the Outer Satellites in Triton; a "Sygn" is present in Triton, but is a minor religious cult mentioned very briefly.
The answer in the first book (Brahmana) of the text, is structured as an eight limb yoga similar in form to Patanjali's eight limbed yoga system, but with significant differences. There are four Yamas and nine Niyamas, states the text, in contrast to five Yamas and five Niyamas in Yogasutras for example. The Yamas in Mandalabrahmana text are described as patience and tranquility under all circumstances no matter what, steadiness and non-swaying in one's mind, self-restraint from all cravings of senses, and the conquest over the extremes such as cold and heat, excess of or starving oneself of food or sleep. The nine Niyamas, states the text, are devotion to one's guru (teacher), love and attachment for truth, seeking and enjoying happiness, being driven by inner satisfaction, independence from everyone else, living in an isolated place of silence and solitude, lack of covetousness and craving for fruit of one's efforts, and vairagya (indifference to the world, spiritual detachment).

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