Additive magmas#
- class sage.categories.additive_magmas.AdditiveMagmas(s=None)#
Bases:
Category_singleton
The category of additive magmas.
An additive magma is a set endowed with a binary operation \(+\).
EXAMPLES:
sage: AdditiveMagmas() Category of additive magmas sage: AdditiveMagmas().super_categories() [Category of sets] sage: AdditiveMagmas().all_super_categories() [Category of additive magmas, Category of sets, Category of sets with partial maps, Category of objects]
The following axioms are defined by this category:
sage: AdditiveMagmas().AdditiveAssociative() Category of additive semigroups sage: AdditiveMagmas().AdditiveUnital() Category of additive unital additive magmas sage: AdditiveMagmas().AdditiveCommutative() Category of additive commutative additive magmas sage: AdditiveMagmas().AdditiveUnital().AdditiveInverse() Category of additive inverse additive unital additive magmas sage: C = AdditiveMagmas().AdditiveAssociative().AdditiveCommutative(); C Category of commutative additive semigroups sage: C.AdditiveUnital() Category of commutative additive monoids sage: C.AdditiveUnital().AdditiveInverse() Category of commutative additive groups
- AdditiveAssociative#
alias of
AdditiveSemigroups
- class AdditiveCommutative(base_category)#
Bases:
CategoryWithAxiom_singleton
- class Algebras(category, *args)#
Bases:
AlgebrasCategory
- extra_super_categories()#
Implement the fact that the algebra of a commutative additive magmas is commutative.
EXAMPLES:
sage: C = AdditiveMagmas().AdditiveCommutative().Algebras(QQ) sage: C.extra_super_categories() [Category of commutative magmas] sage: C.super_categories() [Category of additive magma algebras over Rational Field, Category of commutative magmas]
- class CartesianProducts(category, *args)#
Bases:
CartesianProductsCategory
- extra_super_categories()#
Implement the fact that a Cartesian product of commutative additive magmas is a commutative additive magma.
EXAMPLES:
sage: C = AdditiveMagmas().AdditiveCommutative().CartesianProducts() sage: C.extra_super_categories() [Category of additive commutative additive magmas] sage: C.axioms() frozenset({'AdditiveCommutative'})
- class AdditiveUnital(base_category)#
Bases:
CategoryWithAxiom_singleton
- class AdditiveInverse(base_category)#
Bases:
CategoryWithAxiom_singleton
- class CartesianProducts(category, *args)#
Bases:
CartesianProductsCategory
- class ElementMethods#
Bases:
object
- extra_super_categories()#
Implement the fact that a Cartesian product of additive magmas with inverses is an additive magma with inverse.
EXAMPLES:
sage: C = AdditiveMagmas().AdditiveUnital().AdditiveInverse().CartesianProducts() sage: C.extra_super_categories() [Category of additive inverse additive unital additive magmas] sage: sorted(C.axioms()) ['AdditiveInverse', 'AdditiveUnital']
- class Algebras(category, *args)#
Bases:
AlgebrasCategory
- class ParentMethods#
Bases:
object
- one_basis()#
Return the zero of this additive magma, which index the one of this algebra, as per
AlgebrasWithBasis.ParentMethods.one_basis()
.EXAMPLES:
sage: S = CommutativeAdditiveMonoids().example(); S An example of a commutative monoid: the free commutative monoid generated by ('a', 'b', 'c', 'd') sage: A = S.algebra(ZZ) # optional - sage.modules sage: A.one_basis() # optional - sage.modules 0 sage: A.one() # optional - sage.modules B[0] sage: A(3) # optional - sage.modules 3*B[0]
- extra_super_categories()#
EXAMPLES:
sage: C = AdditiveMagmas().AdditiveUnital().Algebras(QQ) sage: C.extra_super_categories() [Category of unital magmas] sage: C.super_categories() [Category of unital algebras with basis over Rational Field, Category of additive magma algebras over Rational Field]
- class CartesianProducts(category, *args)#
Bases:
CartesianProductsCategory
- class ParentMethods#
Bases:
object
- zero()#
Returns the zero of this group
EXAMPLES:
sage: GF(8, 'x').cartesian_product(GF(5)).zero() # optional - sage.rings.finite_rings (0, 0)
- extra_super_categories()#
Implement the fact that a Cartesian product of unital additive magmas is a unital additive magma.
EXAMPLES:
sage: C = AdditiveMagmas().AdditiveUnital().CartesianProducts() sage: C.extra_super_categories() [Category of additive unital additive magmas] sage: C.axioms() frozenset({'AdditiveUnital'})
- class ElementMethods#
Bases:
object
- class Homsets(category, *args)#
Bases:
HomsetsCategory
- class ParentMethods#
Bases:
object
- zero()#
EXAMPLES:
sage: R = QQ['x'] sage: H = Hom(ZZ, R, AdditiveMagmas().AdditiveUnital()) sage: f = H.zero() sage: f Generic morphism: From: Integer Ring To: Univariate Polynomial Ring in x over Rational Field sage: f(3) 0 sage: f(3) is R.zero() True
- extra_super_categories()#
Implement the fact that a homset between two unital additive magmas is a unital additive magma.
EXAMPLES:
sage: AdditiveMagmas().AdditiveUnital().Homsets().extra_super_categories() [Category of additive unital additive magmas] sage: AdditiveMagmas().AdditiveUnital().Homsets().super_categories() [Category of additive unital additive magmas, Category of homsets]
- class ParentMethods#
Bases:
object
- is_empty()#
Return whether this set is empty.
Since this set is an additive magma it has a zero element and hence is not empty. This method thus always returns
False
.EXAMPLES:
sage: A = AdditiveAbelianGroup([3, 3]) # optional - sage.groups sage: A in AdditiveMagmas() # optional - sage.groups True sage: A.is_empty() # optional - sage.groups False sage: B = CommutativeAdditiveMonoids().example() sage: B.is_empty() False
- zero()#
Return the zero of this additive magma, that is the unique neutral element for \(+\).
The default implementation is to coerce
0
intoself
.It is recommended to override this method because the coercion from the integers:
is not always meaningful (except for \(0\)), and
often uses
self.zero()
otherwise.
EXAMPLES:
sage: S = CommutativeAdditiveMonoids().example() sage: S.zero() 0
- class SubcategoryMethods#
Bases:
object
- AdditiveInverse()#
Return the full subcategory of the additive inverse objects of
self
.An inverse
additive magma
is aunital additive magma
such that every element admits both an additive inverse on the left and on the right. Such an additive magma is also called an additive loop.EXAMPLES:
sage: AdditiveMagmas().AdditiveUnital().AdditiveInverse() Category of additive inverse additive unital additive magmas sage: from sage.categories.additive_monoids import AdditiveMonoids sage: AdditiveMonoids().AdditiveInverse() Category of additive groups
- class WithRealizations(category, *args)#
Bases:
WithRealizationsCategory
- class ParentMethods#
Bases:
object
- zero()#
Return the zero of this unital additive magma.
This default implementation returns the zero of the realization of
self
given bya_realization()
.EXAMPLES:
sage: A = Sets().WithRealizations().example(); A # optional - sage.combinat The subset algebra of {1, 2, 3} over Rational Field sage: A.zero.__module__ # optional - sage.combinat 'sage.categories.additive_magmas' sage: A.zero() # optional - sage.combinat 0
- additional_structure()#
Return whether
self
is a structure category.See also
The category of unital additive magmas defines the zero as additional structure, and this zero shall be preserved by morphisms.
EXAMPLES:
sage: AdditiveMagmas().AdditiveUnital().additional_structure() Category of additive unital additive magmas
- class Algebras(category, *args)#
Bases:
AlgebrasCategory
- class ParentMethods#
Bases:
object
- algebra_generators()#
The generators of this algebra, as per
MagmaticAlgebras.ParentMethods.algebra_generators()
.They correspond to the generators of the additive semigroup.
EXAMPLES:
sage: S = CommutativeAdditiveSemigroups().example(); S An example of a commutative semigroup: the free commutative semigroup generated by ('a', 'b', 'c', 'd') sage: A = S.algebra(QQ) # optional - sage.modules sage: A.algebra_generators() # optional - sage.modules Family (B[a], B[b], B[c], B[d])
Todo
This doctest does not actually test this method, but rather the method of the same name for
AdditiveSemigroups
. Find a better doctest!
- product_on_basis(g1, g2)#
Product, on basis elements, as per
MagmaticAlgebras.WithBasis.ParentMethods.product_on_basis()
.The product of two basis elements is induced by the addition of the corresponding elements of the group.
EXAMPLES:
sage: S = CommutativeAdditiveSemigroups().example(); S An example of a commutative semigroup: the free commutative semigroup generated by ('a', 'b', 'c', 'd') sage: A = S.algebra(QQ) # optional - sage.modules sage: a, b, c, d = A.algebra_generators() # optional - sage.modules sage: a * d * b # optional - sage.modules B[a + b + d]
Todo
This doctest does not actually test this method, but rather the method of the same name for
AdditiveSemigroups
. Find a better doctest!
- extra_super_categories()#
EXAMPLES:
sage: AdditiveMagmas().Algebras(QQ).extra_super_categories() [Category of magmatic algebras with basis over Rational Field] sage: AdditiveMagmas().Algebras(QQ).super_categories() [Category of magmatic algebras with basis over Rational Field, Category of set algebras over Rational Field]
- class CartesianProducts(category, *args)#
Bases:
CartesianProductsCategory
- class ElementMethods#
Bases:
object
- extra_super_categories()#
Implement the fact that a Cartesian product of additive magmas is an additive magma.
EXAMPLES:
sage: C = AdditiveMagmas().CartesianProducts() sage: C.extra_super_categories() [Category of additive magmas] sage: C.super_categories() [Category of additive magmas, Category of Cartesian products of sets] sage: C.axioms() frozenset()
- class ElementMethods#
Bases:
object
- class Homsets(category, *args)#
Bases:
HomsetsCategory
- extra_super_categories()#
Implement the fact that a homset between two magmas is a magma.
EXAMPLES:
sage: AdditiveMagmas().Homsets().extra_super_categories() [Category of additive magmas] sage: AdditiveMagmas().Homsets().super_categories() [Category of additive magmas, Category of homsets]
- class ParentMethods#
Bases:
object
- addition_table(names='letters', elements=None)#
Return a table describing the addition operation.
Note
The order of the elements in the row and column headings is equal to the order given by the table’s
column_keys()
method. The association can also be retrieved with thetranslation()
method.INPUT:
names
– the type of names used:'letters'
- lowercase ASCII letters are used for a base 26 representation of the elements’ positions in the list given bycolumn_keys()
, padded to a common width with leading ‘a’s.'digits'
- base 10 representation of the elements’ positions in the list given bycolumn_keys()
, padded to a common width with leading zeros.'elements'
- the string representations of the elements themselves.a list - a list of strings, where the length of the list equals the number of elements.
elements
– (default:None
) A list of elements of the additive magma, in forms that can be coerced into the structure, eg. their string representations. This may be used to impose an alternate ordering on the elements, perhaps when this is used in the context of a particular structure. The default is to use whatever ordering theS.list
method returns. Or theelements
can be a subset which is closed under the operation. In particular, this can be used when the base set is infinite.
OUTPUT:
The addition table as an object of the class
OperationTable
which defines several methods for manipulating and displaying the table. See the documentation there for full details to supplement the documentation here.EXAMPLES:
All that is required is that an algebraic structure has an addition defined.The default is to represent elements as lowercase ASCII letters.
sage: R = IntegerModRing(5) sage: R.addition_table() # optional - sage.modules + a b c d e +---------- a| a b c d e b| b c d e a c| c d e a b d| d e a b c e| e a b c d
The
names
argument allows displaying the elements in different ways. Requestingelements
will use the representation of the elements of the set. Requestingdigits
will include leading zeros as padding.sage: R = IntegerModRing(11) sage: P = R.addition_table(names='elements'); P # optional - sage.modules + 0 1 2 3 4 5 6 7 8 9 10 +--------------------------------- 0| 0 1 2 3 4 5 6 7 8 9 10 1| 1 2 3 4 5 6 7 8 9 10 0 2| 2 3 4 5 6 7 8 9 10 0 1 3| 3 4 5 6 7 8 9 10 0 1 2 4| 4 5 6 7 8 9 10 0 1 2 3 5| 5 6 7 8 9 10 0 1 2 3 4 6| 6 7 8 9 10 0 1 2 3 4 5 7| 7 8 9 10 0 1 2 3 4 5 6 8| 8 9 10 0 1 2 3 4 5 6 7 9| 9 10 0 1 2 3 4 5 6 7 8 10| 10 0 1 2 3 4 5 6 7 8 9 sage: T = R.addition_table(names='digits'); T # optional - sage.modules + 00 01 02 03 04 05 06 07 08 09 10 +--------------------------------- 00| 00 01 02 03 04 05 06 07 08 09 10 01| 01 02 03 04 05 06 07 08 09 10 00 02| 02 03 04 05 06 07 08 09 10 00 01 03| 03 04 05 06 07 08 09 10 00 01 02 04| 04 05 06 07 08 09 10 00 01 02 03 05| 05 06 07 08 09 10 00 01 02 03 04 06| 06 07 08 09 10 00 01 02 03 04 05 07| 07 08 09 10 00 01 02 03 04 05 06 08| 08 09 10 00 01 02 03 04 05 06 07 09| 09 10 00 01 02 03 04 05 06 07 08 10| 10 00 01 02 03 04 05 06 07 08 09
Specifying the elements in an alternative order can provide more insight into how the operation behaves.
sage: S = IntegerModRing(7) sage: elts = [0, 3, 6, 2, 5, 1, 4] sage: S.addition_table(elements=elts) # optional - sage.modules + a b c d e f g +-------------- a| a b c d e f g b| b c d e f g a c| c d e f g a b d| d e f g a b c e| e f g a b c d f| f g a b c d e g| g a b c d e f
The
elements
argument can be used to provide a subset of the elements of the structure. The subset must be closed under the operation. Elements need only be in a form that can be coerced into the set. Thenames
argument can also be used to request that the elements be represented with their usual string representation.sage: T = IntegerModRing(12) sage: elts = [0, 3, 6, 9] sage: T.addition_table(names='elements', elements=elts) # optional - sage.modules + 0 3 6 9 +-------- 0| 0 3 6 9 3| 3 6 9 0 6| 6 9 0 3 9| 9 0 3 6
The table returned can be manipulated in various ways. See the documentation for
OperationTable
for more comprehensive documentation.sage: R = IntegerModRing(3) sage: T = R.addition_table() # optional - sage.modules sage: T.column_keys() # optional - sage.modules (0, 1, 2) sage: sorted(T.translation().items()) # optional - sage.modules [('a', 0), ('b', 1), ('c', 2)] sage: T.change_names(['x', 'y', 'z']) # optional - sage.modules sage: sorted(T.translation().items()) # optional - sage.modules [('x', 0), ('y', 1), ('z', 2)] sage: T # optional - sage.modules + x y z +------ x| x y z y| y z x z| z x y
- summation(x, y)#
Return the sum of
x
andy
.The binary addition operator of this additive magma.
INPUT:
x
,y
– elements of this additive magma
EXAMPLES:
sage: S = CommutativeAdditiveSemigroups().example() sage: (a,b,c,d) = S.additive_semigroup_generators() sage: S.summation(a, b) a + b
A parent in
AdditiveMagmas()
must either implementsummation()
in the parent class or_add_
in the element class. By default, the addition method on elementsx._add_(y)
callsS.summation(x,y)
, and reciprocally.As a bonus effect,
S.summation
by itself models the binary function fromS
toS
:sage: bin = S.summation sage: bin(a,b) a + b
Here,
S.summation
is just a bound method. Whenever possible, it is recommended to enrichS.summation
with extra mathematical structure. Lazy attributes can come handy for this.Todo
Add an example.
- summation_from_element_class_add(x, y)#
Return the sum of
x
andy
.The binary addition operator of this additive magma.
INPUT:
x
,y
– elements of this additive magma
EXAMPLES:
sage: S = CommutativeAdditiveSemigroups().example() sage: (a,b,c,d) = S.additive_semigroup_generators() sage: S.summation(a, b) a + b
A parent in
AdditiveMagmas()
must either implementsummation()
in the parent class or_add_
in the element class. By default, the addition method on elementsx._add_(y)
callsS.summation(x,y)
, and reciprocally.As a bonus effect,
S.summation
by itself models the binary function fromS
toS
:sage: bin = S.summation sage: bin(a,b) a + b
Here,
S.summation
is just a bound method. Whenever possible, it is recommended to enrichS.summation
with extra mathematical structure. Lazy attributes can come handy for this.Todo
Add an example.
- class SubcategoryMethods#
Bases:
object
- AdditiveAssociative()#
Return the full subcategory of the additive associative objects of
self
.An
additive magma
\(M\) is associative if, for all \(x,y,z \in M\),\[x + (y + z) = (x + y) + z\]EXAMPLES:
sage: AdditiveMagmas().AdditiveAssociative() Category of additive semigroups
- AdditiveCommutative()#
Return the full subcategory of the commutative objects of
self
.An
additive magma
\(M\) is commutative if, for all \(x,y \in M\),\[x + y = y + x\]EXAMPLES:
sage: AdditiveMagmas().AdditiveCommutative() Category of additive commutative additive magmas sage: C = AdditiveMagmas().AdditiveAssociative().AdditiveUnital() sage: C.AdditiveCommutative() Category of commutative additive monoids sage: C.AdditiveCommutative() is CommutativeAdditiveMonoids() True
- AdditiveUnital()#
Return the subcategory of the unital objects of
self
.An
additive magma
\(M\) is unital if it admits an element \(0\), called neutral element, such that for all \(x \in M\),\[0 + x = x + 0 = x\]This element is necessarily unique, and should be provided as
M.zero()
.EXAMPLES:
sage: AdditiveMagmas().AdditiveUnital() Category of additive unital additive magmas sage: from sage.categories.additive_semigroups import AdditiveSemigroups sage: AdditiveSemigroups().AdditiveUnital() Category of additive monoids sage: CommutativeAdditiveMonoids().AdditiveUnital() Category of commutative additive monoids
- super_categories()#
EXAMPLES:
sage: AdditiveMagmas().super_categories() [Category of sets]


| Class | Description |
|---|---|
| BufferUtils |
BufferUtils is a helper class for generating nio buffers from
jME data classes such as Vectors and ColorRGBA. |
| IntMap<T> |
Similar to a
Map except that ints are used as keys. |
| IntMap.Entry<T> | |
| JmeFormatter |
More simple formatter than the default one used in Java logging.
|
| ListMap<K,V> |
Implementation of a Map that favors iteration speed rather than
get/put speed.
|
| ListSort<T> |
Fast, stable sort used to sort geometries
It's adapted from Tim Peters's work on list sorting for Python.
|
| LittleEndien |
LittleEndien is a class to read littleendien stored data
via a InputStream. |
| MaterialDebugAppState |
This appState is for debug purpose only, and was made to provide an easy way
to test shaders, with a live update capability.
|
| MemoryUtils |
See thread http://jmonkeyengine.org/forum/topic/monitor-direct-memory-usage-in-your-app/#post-205999
|
| MipMapGenerator | |
| NativeObject |
Describes a native object.
|
| NativeObjectManager |
GLObjectManager tracks all GLObjects used by the Renderer.
|
| PlaceholderAssets | |
| SafeArrayList<E> |
Provides a list with similar modification semantics to java.util.concurrent's
CopyOnWriteArrayList except that it is not concurrent and also provides
direct access to the current array.
|
| SkyFactory |
SkyFactory is used to create jME Spatial s that can
be attached to the scene to display a sky image in the background. |
| SortUtil |
Quick and merge sort implementations that create no garbage, unlike
Arrays.sort(int[]) . |
| TangentBinormalGenerator | |
| TangentBinormalGenerator.TriangleData |
Keeps track of tangent, binormal, and normal for one triangle.
|
| TempVars |
Temporary variables assigned to each thread.
|
| Enum | Description |
|---|---|
| SkyFactory.EnvMapType |
The type of map fed to the shader
|


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into

.Pretty Diff hopes to encourage conventions of efficiency, but not at cost to recursion, regression testing, or altered functionality. For example consider the situation of minifying markup. In a typical scenario the practice of code minifcation is to remove all code comments and all white space characters not absolutely necessary for syntax interpretation. If the most aggressive form of minification is exercised upon markup the functionality of the code is certainly changed. Consider these two examples:

This is a paragraph with a text field. <input
type="text"/>

This is a paragraph with a text field.<input
type="text"/>

The difference between the two examples above is the difference of a single space character between the period and the input tag. In markup white space characters are tokenized when the code is parsed to output by default, and rarely is this default challenged. Tokenized white space means sequential white space characters are converted to a single space character and then sequential space characters are converted to a single space character. This means the presence of some white space characters are completely trivial, while others are not. A single space character separating words of content is not trivial if it is an isolated space. In the above sample the difference of a space separating the input tag from the content is also not trivial since it alters how tokenized content is interpreted.
If markup code were fully minified then all white space characters outside of syntax containers, such as tags, would be removed, thereby making the content illegible. Markup can still be correctly minified, but only when rendering of tokenized white space is fully considered. The opposite of this problem is accidental addition of white space characters from flawed beautification schemes. Consider the following two examples:

This is a statement with a hyperlink.

This is a statement with a

hyperlink

.

This is a statement with a
hyperlink.

The differences between the first two examples is that the second example introduces white space tokens where they do not exist in the first example. In the first example there are no characters between the opening
 tag and the text or the opening  and the text while this is not true of the second example. Therefore these two statements are not similar enough for a logical comparison. A well crafted beautifier, or pretty printer, will take these differences into account so far as to alter the entirety of a code base for easier reading but not at the cost of manipulating how the code is parsed by a given interpreter. The third example is correct output that does not introduce additional white space characters to the parsed and tokenized output.
Code must never be minified if it cannot be automatically recovered into an easily readable form and must never be beautified if such beautification changes how the code is parsed. This is the importance of regression. The most extreme form of minification is referred to as obfuscation. Obfuscation removes all code comments and all white space characters not absolutely required for syntax compliance, but goes one step further and changes all variable and command names to the fewest available character length. Pretty Diff considers the practice of obfuscation to be harmful as its practice eliminates the possibility of regression. Without the possibility for regression recursive practices are improbable.
An instantiation of a pattern where the pattern's presence is available in the given instance without regard for multiplication is said to be idempotent. A recursive practice is the ability replicate an action where the replication does not harm the potential of further replication, or the idempotent nature of a pattern, upon or resulting from that action. In the case of Pretty Diff code that begins unminified should be capable of being minified, beautified, minified again, and so on without harm or difference to the functional integrity of the supplied code. Any process that prevents such recursive practices, such as obfuscation, are harmful and must be avoided.
Comments are the regression exception. There is no way to efficiently reduce code while retaining comments and documentation. Pretty Diff strongly recommends that documentation be separated from production code into either a redundant development version or into a separated documentation archive so that it can be preserved apart from the production code.
There is one extremely limited exception to functional interference observed by Pretty Diff. The Cascading Style Sheets language provides a syntax and vocabulary that are limited and fully known. Therefore functional changes can, and are, supplied to CSS code during minification because in this one narrow instance there is no harm to regression. Superior minification can be performed by supplying minor functional changes to the code which be easily and intelligently reversed without error or prior knowledge of the code sample.
The Pretty Diff option comment is similar in convention to the JSLint option comment. In the case where multiple Pretty Diff option comments are present in a document only the first will be processed. If in diff mode and an option comment is present in the diff code but not the source code then this option comment will be processed. In order for the option comment to be recognized it must start with /*prettydiff.com and end with */. The options are listed in this comment separated by commas as a colon separated name value pair. The options match the exact value definition for the Pretty Diff application properties above and options that allow abstract values must have their values enclosed in either single or double quotes. The options can be listed in any order. The option comment should be separated from other comments to prevent any possibility of corrupted interpretation. These are examples of appropriate option strings:
The function outputs an array of two indexes. The first array index is always the processed data and the second array index contains meta data about the report. In the case of the "beautify", "minify", and "parse" operations the first index of the output array is the processed source code as text and the second array index is the code report, as seen generated on the client side tool, formatted as HTML. The output from the diff operation returns an HTML table of the actual diff output as the first array index and a some minor meta data about the number of errors in the second array index with both indexes formatted as HTML and neither comprising a complete HTML document.
Pretty Diff is written in an imperative functional manner. This means the architecture of the code and its separation of concerns is achieved by a tree of functions. For instance, major libraries are a top level function, major tasks are their first level of nested functions, and so forth. The organization of these functions in both name and relationship is extremely declarative, but the actual code instructions are extremely direct to their purpose without any attempt to describe their purpose or reasoning.
The best way to examine the Pretty Diff code is in any code editor that allows folding on functions and syntax coloring for JavaScript. Without a code folding feature the code will appear extremely large and challenging to work with.
Pretty Diff is organized as a single large function named prettydiff. It is composed of a core function and several libraries. The principle libraries are:
The library files are independently located in the application's lib directory. This directory is provide for convenience and experimentation only. All the code library code is already located directly inside the application file at prettydiff.js.
Pretty Diff requires no build process and no dependencies to start modifying and executing the code. You can get the code by these means:
git clone https://github.com/prettydiff/prettydiff.git
npm install prettydiff
Pretty Diff supports both local and global NPM installation, but local installation is preferred for code examination. The node-local.js file is not required to dive into the Pretty Diff application unless you wish to experiment with command line functionality. I have found that it is faster to experiment with application features using the web tool where the options are already presented as a collection of radio buttons.
This is all the knowledge you need to jump into the Pretty Diff code, but the code may likely open more questions than answers. Feel free to open issues on Github or email to<EMAIL_ADDRESS>In the process of publishing new features for QA and experimental considerations updates are dumped into http://prettydiff.com/ignore/testlocation.
Pretty Diff mostly adheres to the principles of semver for publishing updates. Semver is defined by proximity of changes to an application's API while Pretty Diff also accounts for breadth of code changes in a given release and depth of functional changes.
New versions (official releases) are first launched to the Pretty Diff webserver. Pushes to the Github master branch only occur from the web server as a tagged release. Pretty Diff is willing to accept pushes to branches pull requests to branchs from any location. Only after the master branch on Github is updated with a release is the code published to NPM.
Pretty Diff uses the milestone feature of Github issues to document the development roadmap. You can see exactly what priorities are major releases and in which order they will be approached according to milestone release version. You can also influence the roadmap by providing bug reports and requesting enhancements.
| Component | Author(s) | Summary | Revised |
|---|---|---|---|
| charDecoder.js | Austin Cheney | The function that decodes Unicode character entities for csvbeauty.js and csvmin.js. | |
| ace | Ace Code Editor | Ace Code Editor. | |
| csspretty.js | Austin Cheney | CSS parser. | |
| csvbeauty.js | Austin Cheney | The function that beautifies character sequence values. | |
| csvmin.js | Austin Cheney | The function that minifies character sequence values. | |
| diffview.css | Austin Cheney | The CSS that powers everything to do with the form, diff output, and this documentation. | |
| diffview.js | Chas Emerick - Original Austin Cheney - Major Revision | Builds the HTML diff output. | |
| documentation.xhtml | Austin Cheney Maria Ramos - Español | This documentation page. | |
| dom.js | Austin Cheney | A supplemental JavaScript file providing DOM access and interaction with the web tool. | |
| jspretty.js | Austin Cheney Harry Whitfield - QA support | Beautifies JavaScript code. | |
| markuppretty.js | Austin Cheney | Minifies markup code. | |
| node-local.js | Austin Cheney | An API for processing the local command line JavaScript with Node.js | |
| prettydiff.com.xhtml | Austin Cheney | Actual Pretty Diff tool HTML file. | |
| prettydiff.js | Austin Cheney | Actual Pretty Diff application code. | |
| prettydiff.wsf | Austin Cheney | Pretty Diff API for Windows Script Host. |
Please send comments, feedback, and requests to info@prettydiff.com.


Include file ‘gallery images=images caption=”” cols=3’ contains invalid characters or sequences At humanity’s present stage of evolution, it is very rare to find individuals, much less societies, functioning at the level of the Vishuddha Vortex. In fact, it is rare to find individuals that have assimilated the tendencies of the Anahata Vortex. However, there are concepts for such states of mind for these individuals such as “self-actualizing” or “well- adjusted” people.
The case of an individual assimilating the Vishuddha tendencies is even rarer. The literal translation of Vishuddha means “especially pure.” Certainly, many people have a notion of the spiritual and saintly person, but it is very uncommon to find such a person except in stories of times past.  The vrttis of the Vishuddha Vortex are purely selfless tendencies. They represent a mind that is no longer bounded by the notion of a separate and isolated self, a self that is involved in sustaining its egoistic thought constructs and emotional attachments. Instead, the tendencies of the Vishuddha compensate for the limitations of an abstract self concept by replacing the notion of a separated identity with one that is deeply and intimately connected with the Shiva within and the entire manifested creation without.
The Vishuddha Vortex is connected to the ethereal factor and the Causal Mind (Vijinanamaya Kosa). The Causal Mind, as you will recall from part 2, is the Causal Matrix of all creation. All creation is rooted and has its first subtle expressions at the Causal mental level. Creation, or involution, is the process of analysis: the One becomes the many. Evolution is the return journey where the manifold expressions again become One. Just as all things proceeded from the unity of the Causal Mind, again do they return to it. A main difference between the microcosmic or unit mind and Macrocosmic Mind is that the unit mind has many purposes. It is guided by so many various vrttis. The Macrocosmic Mind has only one purpose and that is to guide all created beings (unit minds) back into unity with itself. The Causal level of the unit mind and the Vishuddha Vortex are intimately linked to the Macrocosmic Mind. To understand how this is so, recall from part how the layers of the unit mind (kosas) during its evolution retrace their steps by participating in the pre-existing realms within the Cosmic Mind (lokas).
Because the Vishuddha Vortex is connected to this Causal layer, we would expect to see cognitive thought patterns that parallel and correspond to the function of the Causal Mind. In addition, we would expect to see emotive tendencies that reflect this subtle unity by embracing the entire creation.
Due to the very occult and esoteric nature of the first eight propensities of the Vishuddha Vortex, they will be discussed following the descriptions of the latter eight. It would indeed be difficult to explain these tendencies without first having a general notion of the nature of the other Vishuddha propensities. The propensities of the Vishuddha are an extension of the activity of the Cosmic or Causal Mind. These propensities are the reflection of Macrocosmic activity within the macrocosm. Because they express this Macrocosmic activity their function and purpose is to guide not just the individual microcosm toward its salvation, but the entire creation as well. The first eight propensities of the Vishuddha reflect the creative power of the Macrocosmic Mind to imagine an aspect of creation into an objective reality. Because of the exalted nature of a mind functioning at the Vishuddha Vortex, it is able to co-create the universe as an extension and reflection of the Causal Mind. This is the reason for their esoteric nature. The latter eight propensities are concerned with how such an exalted unit mind orients its activity toward the Macrocosm. They are not necessarily causal tendencies like the first eight propensities, but rather the more personal tendencies of a noble mind. The last 8 Vishuddha Vortexes 9. “Humm,” The Awakening of the Kundalini The ninth vrtti in the Vishuddha is the propensity to awaken the kundaliini, or sleeping divinity. The concept of the awakening of the kundaliini is central to the practice of Tantric meditation. Essentially, the kundaliini is the force of Shakti as it functions within the human body. Kundaliini is not the manifest energies of Shakti in the form of the gunas (sentient, mutative, and static forces) that qualify Shiva to bring creation into being. Rather, kundaliini is the pure and unmanifested Shakti resting within the human body. Because of its exalted state, it has the ability to control and regulate all of the various expressions of energy within the body and mind. The kundaliini is a sleeping divinity in that in most people it lies as a dormant energy in the Muladhara Vortex. Many people familiar with the notion of kundaliini are under the misguided notion that the kundaliini is a force that is “sleeping” in all states of being except when one is doing the spiritual practices to awaken it. Rather than being an energy that is only activated by spiritual practitioners of Tantra, kundaliini is the driving force behind all human evolution. It is the unseen force that is the root of all energetic expression that is constantly guiding the mind toward union with the supreme. It was the force of Shakti that caused involution and fragmentation of the Shiva. It is also Shakti in the form of kundaliini that guides the mind back into union with Shiva. It was the fundamental energy 89behind the evolution from the first to second vortexes, the second to third, the third to forth, and so on. The spiritual practitioner, if his/her mind is developed enough, gains the ability to awaken this energy through meditative techniques. Its awakening within the spiritual aspirant furthers their psychic evolution as well as brings a feeling of exaltation to the mind at the moment of awakening. When awakened, it travels upward through a channel called the shushumna. This shushumna is a subtle energy current that runs upward, through all of the vortexes, from the Muladhara at the base of the spine to the Sahasrara at the crown of the head. As it crosses the different vortexes, it causes the mind to resonate with the corresponding layers of mind that a particular vortex is associated with. Because its awakening leads one toward a higher state of mental functioning, it is experienced as a form of ecstasy and trance. This state is termed samadhi. There are several states of samadhi. These stages range from the cruder states associated with the lower vortexes to the highest of spiritual realizations, nirvikalpa samadhi. In nirvikalpa samadhi, the kundaliini rises all of the way to the crown or Sahasrara Vortex in absolute union with the Shiva. Much more will be said about this important and very subtle concept in the last chapter on spiritual practice. For now, it is sufficient to know that it is a force that can be intentionally awakened by spiritual discipline or by the subtle ideas of a very developed mind. Again, kundaliini is not only a force active in spiritual practice. Even after it is awakened by one’s concentration it continues to be active as the primordial force behind the unfolding of all of the vrttis, and, therefore, the entire evolution of mind. The speed of mental development is thereby heightened when it is awakened through concentration rather than only active as an unconscious force. When the kundaliini awakens the sound “humm” will rapidly and unintentionally sound out of one’s mouth. This is due to the upward pulsation of energy that is associated with its awakening that rapidly expels all of the air out of the lungs. 10. Congruence We saw that that with the Anahata Vortex and intuitive layer of mind it was possible for the mind to think very deeply about the nature of its existence. However, due to the unincorporated vrttis of the lower vortexes it was not always able to discover and then put these ideas into practice. It was also established that this incomplete assimilation of the blind, unconscious tendencies with the more subtle and self conscious tendencies of the Anahata lead the mind to express itself in fretful, vain, selfish, argumentative, and duplicitous ways. The mind at the Anahata could grasp the flow of dharma and act in accord with it. However, it could also act according to its own impulses. This is the so-called free will of the mind at 90the Anahata Vortex. Dharma was not completely the essence of the mind here. Instead, dharma was indeed something that could be understood and potentially realized as one’s deeper nature, but was still a potential. With the Vishuddha Vortex and Causal Mind, however, the mind’s essence is an outpouring of Truth, Beauty, and Goodness of the Macrocosmic Mind. The notion of the true and the good is now not a concept separate from oneself, but is one’s very own nature. Goodness is no longer something to be cultivated. Instead, it spontaneously and synchronistically pours forth from the ground of one’s being. The vrtti of congruence represents this sublime activity in that the noble ideas that the mind is able to grasp through its discriminative ability are indeed acted upon. The tendencies of duplicity and argumentativeness are therefore integrated by this ability to put an idea into practice. With duplicity (in the Anahata), the mind could vacillate back and forth between two choices, between two aspects of its being: the impulsive or the conscious. With argumentativeness, the personality was not integrated enough to confirm its ideas without aggressively asserting them through contention. What power or force is it that gives the personality the ability to surmount such incongruities? It is possible only because the mind at the Vishuddha Vortex is connected with the causal power of the Macrocosmic Mind. It was stated earlier that whatever the Macrocosm thinks becomes an objective, ontological reality, whereas the thought of the microcosm remained only in their mind. The Vishuddha is the blending of the microcosm into the macrocosm. And with this blending is the profound ability for thought to bring something into ontological being. The power of thinking becomes so constant and unwaveringly robust that any incongruous thoughts dissolve in this determination. This level of personal integrity clearly indicates the process of how Brahma has the capacity to transform everything back into its own eminent and transcendent essence. This also represents how the human can manifest the divine; of how the impersonal macrocosm uses the personality of the microcosm to manifest its resplendent glory. Practition, as well as other Vishuddha tendencies, make manifest within the human expression the divine activities that nurture and guide the universe. Furthermore, this divine expression gives utterance and name, a humanized expression, to what is essentially Nameless. 11 and 12. Cultivation of Mundane and Supra-Mundane Knowledge The greatest obstacle to the cultivation of knowledge, whether in the crude or subtle realms, is the time factor. By their very nature as beings existing in the realm of time, all things are constantly in flux and change. At the Anahata, there was the realization of the archetypal form of created things as they exist in the realm of ideas beyond physical manifestation. 91However, this knowledge is not completely beyond the factor of time and relative change. There are still the vacillations of thought pulses in the aerial factor that creates the sense of time and change. The Vishuddha Vortex is beyond the time factor altogether. It associates with the Causal Mind that generates all things that come into being in time and relativity. Because the mind here is not associated with the fluctuations of time and is rooted in the causal level, it can know the essence of things beyond time. That is, it can know the past present, and future. Many people, at some time in their lives, have or will experience a precognitive event. To know a thing before it happens signifies knowledge independent of linear time. This knowledge often comes about through a dream that prefigures a future event, a strong and lucid feeling that something very significant will happen, or when the mind is concentrated in states such as meditation or reverie. In certain states of dreaming the sensory and conceptual layers of mind may be dormant, permitting the mind to resonate with the unconscious layers of mind: the creative, intuitive, and causal layers of mind. The deep knowledge from these states will then percolate down into the Conceptual Mind in the form of a prophetic dream. All things originate in the Causal Mind.  However, due to our preoccupation with our being as it exists in the relative sphere, we are closed off from this knowledge. At times, when something really important is about to occur to us, we get an intimation of this knowledge before it actually occurs. This precognition occurs because this higher layer of mind really does belong to us and we are never really separated from it. Therefore, when something very significant is about to happen, a little of this knowledge from the Causal Mind may trickle down and inform the ego of what is to come. It is as if the intensity of the pending event stirring in the ethereal firmament overcomes our limited cognitive barriers and forces its way into our awareness. For the practitioner of Tantra, as well as anybody with a spiritually disciplined mind, events such as prophetic dreams and precognitive events are much more regular. A spiritual aspirant has a much greater degree of access to these higher kosas because the mind can more readily be stilled and quieted. The greater degree of mental development the more is one able to have access to this higher knowledge. The less emotional disturbance and cognitive distortion of a mind attached to the phenomenal self and world, the more will this knowledge manifest. Therefore, those that can regulate the vrttis and layers of mind associated with the lower vortexes will dwell within and be constantly informed by the subtle worlds. Human beings will always be fascinated with psychic knowledge as well as psychic abilities. Most people, however, want to know of the future in order to sustain and fulfill their desires in the material, phenomenal world. Such is the reason for the popularity of TV and telephone psychics, 92palm-readers, and other occultists. However, this desire to use the higher worlds in order to serve the desires and attachments of the ego is precisely what prevents knowledge of these higher worlds. How is it possible for a mind that is preoccupied with externalities to know what is so deeply internal? Only a pure and spiritually cultivated mind can truly know the higher kosas. Certainly there are people such as our previously mentioned psychics who display some degree of subtle knowledge for material gain. However, this knowledge is still very much on the superficial level and is often distorted by their thought projections. This knowledge beyond time at the Vishuddha is not simply being able to know the future. As it is a level beyond time, the mind can know the true essence of all created things, as they exist in the mind of Brahma. With this knowledge one can comprehend the divine sequence of events and be able to offer this knowledge to humanity in the spirit of universal welfare. This higher knowledge can be either a higher perspective of the mundane world, or the knowledge of the subtle world itself. A very good example of using this subtle knowledge to understand the mundane world is the work of Rudolph Steiner, especially with his contribution of Bio- dynamic Agriculture. Instead of approaching the mundane practice of agriculture with a materialistic outlook, Steiner used his intuitive knowledge of the higher kosas to more comprehensively understand the life process. Steiner saw the phenomenal, material world as the result of subtle spiritual forces. Only a mind functioning at the intuitive and causal levels can gain access to how these forces effect the phenomenal, material world. Knowledge of the subtle world is not knowledge for the sake of knowledge but is an expression of infinite compassion and a desire to further the progress of all creation. An example of knowledge of the subtle worlds would be the teachings of the great Tantric preceptors and their works. Their knowledge of the subtle kosas teaches other beings how to obtain the same realizations. This is done by the cultivation of a spiritual outlook, practice, and way of living that was exemplified and taught by such a preceptor. 13. Compassion Love and compassion is an outpouring from the wellsprings of the infinite. One whose mind is very near to the Shiva cannot help but feel an immense love for all, as his/her mind is overflowing with the bliss of divine rapture. One who feels so deeply loved and protected is freed from personal needs and wants and can thereby love all the more. Love only becomes partial and limited when it is bifurcated into egoistic awareness. Here it develops its personal likes and dislikes and ones feeling of love becomes partial to one’s own near and dear or to a particular social or cultural group. If one purifies this feeling of love one inevitably finds that this feeling has its roots in something far greater than 93the individual personality. Love was always an intimation and calling of the Infinite. Brahma teaches universal love through first loving those near to us. As this love and feeling of welfare for others expands it gradually takes on more universal aspects. The closer one becomes to Brahma and realizes that Brahma’s only purpose is to deliver all from bondage, the more does one share in this divine longing. “To know Brahma is to become Brahma.” This is true in not just our transcendental essence but divine activity as well. It is especially through this desire for universal welfare that we can understand how the Vishuddha Vortex manifests in human beings the qualities of the Cosmic Mind. In fact, the tendencies of the Vishuddha Vortex are propensities of the Cosmic Mind. Because the microcosm has developed to such a high degree, it can re-unite with the mind that created it. Recall from the chapters of evolution and involution how the microcosm is an embodied reflection of the macrocosm. The only difference between the two lies in the objective sphere of the mind. The objective sphere of the microcosm is associated with the senses and physical body, whereas the Macrocosmic objective chamber projects the entire creation. With these thoughts in mind, we can see how this pious resolve toward universal compassion is not just a mere sentiment, but a metaphysical process. Instead of a mind being associated with its own objectivity in the form of its own thoughts, feelings, experiences, attachments, its objective is now much greater. With universal and unconditional love, one transcends one’s exclusive self-concern. Due to this, the object of the mind becomes the entire macrocosm in that this universal feeling extends to all reaches of the universe. Now that the object of the unit mind is the same as that of the cosmic mind, there is indeed a unity between them. The only thing separating them was the objective sphere of the mind, both of which are now identical. Since the subjective chambers of mind have always been the same, the subjective identity of the microcosm becomes that of the macrocosm. This process can continue until it is totally complete, like the proverbial drop that merges into the ocean. Corresponding with this desire for universal welfare is a deep sense of justice. The mind in union with the Causal Mind understands the Way in which all things unfold in accordance with the cosmic unfolding of events. The sense of dharma becomes the base of ethics and the object of the mind becomes the entire macrocosm in that this universal feeling extends to all reaches of the universe. Such a person not only acts in accordance with truth, but inspires others to do so as well. Not only this, but he/she has the understanding and strength to take a stand against injustice. 14. Surrender, Devotion When the person finally realizes that their mind is not a permanent entity, but a vehicle for the Infinite, then one begins to devote all of ones 94thought, feeling, and will toward the understanding of ones immutable essence. Broadly speaking, there are two orientations of the unit mind for its relation to the Shiva. The first is the common dualistic notion of the mind and its processes being separate from a deity or guru that acts upon it from “above.” Within this spiritual orientation are definite concepts, disciplines, and systems of thought that help to engage the Aham-intellect in its march toward the realization of its essence. The psychological outlook here is one of a relation to a loving deity that can behave as if pleased or displeased with the aspirant depending on his/her actions. When good comes it’s the grace of god. When something bad happens, god is scolding one. Related to this approach is the devotional-sentimental approach. With this relation, there is still the dualistic conception of the devotee-deity dialogue. It is rooted in the Aham-intellect but uses sentiment and feeling as a force propelling mind toward the beloved. Here, the true devotee desires none other that to please the deity and do as he/she wishes. All of one’s emotional energy is directed toward and transmuted into love for the Supreme. Although there is still a dualistic relation of person to Shiva, there lies such tremendous capacity for transmuting all limitations into unbounded love for god. Just as how pious resolve transmutes ones personal love into universal love, a loving attachment to a conception of a deity also heightens the mental objective. Instead of always thinking of how to satisfy needs, one desires only to please god. For this approach to work one must be already free of many clinging tendencies of the ego. Otherwise, this type of devotion takes on a muddled quality in which one’s own conceptual projections and desires are projected onto the deity. A common error in all religious and spiritual traditions is to project either a matriarchal or a patriarchal ideal onto the concept of god. The Infinite thereby ends up becoming a Divine Father or Mother. In this confusion, the devotee does not understand that the form and image of the deity are a vehicle for the Formless Consciousness. Rather, he/she insists that their particular conception is in essence what god actually is. Having such a conception for the Absolute is only veracious if one understands that the concept of god as a loving Father or Mother is but a metaphor to name the nameless. At the Vishuddha Vortex it becomes possible to understand what the nature of the Shiva is without anthropomorphic projections like the Divine Father or Mother. Such conceptions are natural for the kosas at and beneath the Intuitive Mind (Anahata Vortex), but at the causal Vishuddha the idea of “Our Father” becomes a little too binding, fixed and ponderous. Instead, one is able to relate to Consciousness unmediated, as it exists in itself independent of conceptual projections. The Absolute becomes the root of one’s notion of “I”, the Eternal Witness of the mind. Nonetheless, even the greatest of teachers have used the popular conceptions to help give people a preliminary notion of the Infinite One. The second previously mentioned approach is a refinement to the previous. 95It centers on the Mahat-intuitive portion of the mind instead of the Aham’s intellectual and emotional faculties. Mind is still relating to spirit, but with its intuitive faculty instead of the intellect. While genuine intuition does pour down into the conceptual, dualistic dialogue with spirit, with the non- dual, intuitive approach there is not the clinging, conventional, readily available concepts of the personal, loving father or guru who instructs, guides, loves, and punishes his progeny. Instead, the mind and its processes are seen as a coordinated unity with spirit. The processes of mind are perfectly governed by psychic laws (karma and samskara) with their actions and reactions and a complete system of compensations that guide the mind toward pure spirit. The intellectual concepts of a god acting from “above” or “without” are replaced with the view of one’s own becoming as shaped entirely from karma and samskara. Similarly, the emotional propulsions have been transmuted from their mawkish singularity into pure devotion: an unswerving and ever-blissful ideas that Shiva is the only goal in life. Pure devotion is the perfect synthesis between thought and feeling; the realization that the entire mental identity is rooted in, and is the object of the eternal “I.” Somebody once asked the sage, Ramana Maharshi, if the paths of love (bhakti) and knowledge (jnana) were contradictory. His response was “how can one know the Self without loving It, and love the Self without knowing It.” Just because the notion of a dualistic god is overcome doesn’t imply that the Absolute has no part in our becoming in the field of karma and samskara. Recall that the existence of all depends on the Shiva and that no Macrocosmic action is possible without Shiva’s Consciousness as the ground of Being. Mahat, the deepest portion of the subjective chamber of mind, is the primal and therefore closest creation to the unmanifest Spirit. When the mind is functioning from here the ego is an object instead of a subject. One sees the harmonious and perfectly equilibrated system of the play of vrttis whose surreptitious guiding function is to lead the mind into union with Shiva. Here the mind is not at all separate from Spirit. It is an essential outpouring from the blissful essence of pure Spirit. Even the mind’s personal and idiosyncratic qualities are the object and possession of the Supreme Subject. One who relates with the Absolute from this vantage point can never confuse the Absolute with a construct of the intellect or engage in 3rd vortex dogmatic debates over whether a particular incarnation or guru that manifested itself in the relative was the true and only teacher or not. Concepts have boundaries and are distinct from one another, at least from the view of the intellect. With intuition the mind is ensconced within the “I” and its simplicity and receptivity permit the in-pouring of an infinite radiance that can never be captured and bounded by Aham-intellectual concepts. 15. Repulsion 96The selfless nature of the vrttis at the Vishuddha compensate for the ego-bounded vrttis of the Anahata. However, because these vrttis compensate for the ones beneath them, they are related to them. Just as the Anahata vrttis recapitulated, transmuted, and integrated the Manipura vrttis, the Vishuddha performs the same incorporation with the Anahata vrttis. Although half of the Anahata vrttis are positive, the other half are negative. Due to the noble tendencies of the Vishuddha, the mind at this level may feel repulsed at the tendencies beneath it. Although repulsion is a negative expression in which there is a movement away from something, at least it is a movement away from something limiting and binding. A mind with a deep spiritual understanding of the Self will not want to be held back by a tendency relating to the ego. Repulsion at the Vishuddha Vortex is a rejection of something unwholesome not just to the individual, but toward something that goes against dharma, or the essential nature of humanity. Spiritual discernment must be firmly established in the personality for the tendencies of the Vishuddha to manifest themselves. This vrtti of repulsion is a result of discernment. Maybe one gets upset or gets caught up in some conflict, but at least there is a just reason. The deep nature of the causal, Vishuddha mind simply rejects all forms of lies and self-deceptions of the ego. It is better to have a little repulsion than to have to tolerate what one truly knows is illusion and therefore loaded with suffering. Repulsion is the only tendency in the Vishuddha Vortex that actually needs to be transmuted into something higher. It still holds on to remnants of duality. The rest of the tendencies can be expressed by a mind in union with the Macrocosmic Mind. However, it is quite a useful tendency in that it gives one a bitter taste for any form of egotism. It is only a real obstacle when it takes on a form of condemnation. Recall how slander at the Manipura helped the mind to negate an obstacle. Argumentativeness served the same function at the Anahata, albeit in a more subtle fashion. Repulsion is but a further refinement of these two prior tendencies and serves a similar function at still a higher level. 16. Grace The expressions emanating from a mind purified by the activation of the Vishuddha Vortex are full of benevolence and grace. It is this benevolence that helps one to overcome the last obstacle of repulsion. Such a person will always think, speak, and act for the welfare of others. He/she will reflect a divine resplendence even in their outward behavior. It is because this gracefulness comes from unity with the ever-blissful Brahma that such a person will have such a trans-formative effect on others. The thought waves of such a being will elevate and spiritualize the minds of others. 97The Vishuddha is a conduit of the Causal Mind that is the causal matrix of the entire creation. Everything is within the mind of Brahma. Therefore, a mind united with Brahma sees the entire universe as an expression of their own mind. The benevolent thoughts emanating from such a mind are not at all encased in a compartmentalized, separated mind. These thought originate from a causal level, and thereby profoundly effect what is thought and felt upon. All phenomenal, manifested expressions have their origin in Macrocosmic thought. Furthermore, the Cosmic Mind continues to guide and nurture all things as the “prime mover.” One who thinks and exists at this level becomes a co-creator, a vehicle for the cognitive force of Brahma. Such a great heart also sustains and furthers the development of all beings. Meister Eckhart exclaimed: “All creatures convey themselves into my mind in order that they should exist mentally within me. I alone prepare creatures for God. Just think what you are all doing!” In the words of Rilke’s ninth elegy: “Perhaps we are here in order to say: house, bridge, fountain, gate, fruit tree…But to say them, you must understand, oh to say them more intensely than the Things themselves ever dreamed of existing…Here is the time of the sayable, here is its homeland. Speak and bear witness……how happy a Thing can be, how innocent and ours,…And these things, which live by perishing, know you are praising them; transient, they look to us for deliverance: us, the most transient of all.” The First 8 Vishuddha Vortexes Now that it is understood how the vrttis of the Vishuddha have an extra-personal character that has a causal effect on the entire creation, it is now possible to explain the nature of the first eight propensities. The second eight vrttis were mostly personal expressions of a universal nature. They also had an occult quality in which they causally effected other beings. However, first eight tendencies are not so much personal expressions as they are occult powers. There are various types of occult powers. The ones discussed here are the highest category of occult powers. The “lower” powers such as clairvoyance, clairaudience, telepathy, etc. are more associated with the Manipura and Anahata Vortexs and their corresponding kosas. The emanation of form at the creative layer can give one a sense of the essence of a thing in a refined way. This conception deepens further at the intuitive layer. Finally, at the Causal Mind there is a unity with the object thought upon. It is this unity that gives the mind functioning at the Vishuddha- causal level the ability to control objective creation. It is not the case that the mind that reaches the Vishuddha becomes omnipotent and shares all of the causal power with Brahma. Instead, a portion of that infinite power may be partitioned out to certain microcosms in accordance to the needs of furthering human social, personal, and spiritual progress. 98One can strive after and even attain the lower occult powers. However, this is not at all advisable as the ensuing attachments to such “extraordinary abilities” almost always brings a spiritual downfall. However, the powers associated with the Vishuddha Vortex cannot be acquired through ambitious effort. They are only expressed through the purest and noble souls whose minds have merged with Brahma. Because there is very little, if any, feeling of separation from Brahma, the mind expressing these abilities will maintain its equilibrium without succumbing to egotism and ambition. For such a mind to be able to express these causal tendencies it must have first have purified its heart at the Anahata. Then, and only then, can a union with the Causal Mind and expression of these powers come to be. So there is a great cosmic barrier to such higher powers. Just imagine if it were possible for the ambitious capitalist to have such abilities! As mentioned earlier, these powers are not so much personal expressions as they are causal tendencies of the Macrocosm expressed through the microcosm. One could call them Macrocosmic vrttis. Because of the esoteric and very subtle nature of these vrttis, it is not appropriate for anybody who understands these qualities to discuss them in great detail. The secret is known only to the “Great Magician” and his retinue, as Anandamurti has expressed. All that can be said about them is that they are powers that help one to understand the deepest nature of the minds of all beings. They effect minds with a higher psychic understanding and an elevated spiritual vibration in order to guide all back into unity with Brahma. They may be expressed overtly, in behavior, but most of the time they act as an unseen and furtive force that may act upon one without he/she ever really knowing it. Many of these powers effect the activation or deactivation of propensities in the minds of others. Such subtle changes in the thoughts and feelings may be noticed by sensitive, refined minds. When they effect the collective mind, there is a definite, albeit unnoticed change. People just begin to express themselves differently as their vrttis have been manipulated in a subtle manner. Microvita and the Vishuddha Vortex Very closely associated with these occult powers are the entities that Anandamurti termed microvita. There are many kinds and classes of microvita. They range from entities that effect the crudest atomic levels in matter to entities that effect the propensities within the mind. What all of these various kinds of microvita have in common are that they are all physically non-manifest entities that are intermediaries involved in the transformation of thought into objective reality. For example, an atom, or any other particle of matter, is essentially the grossest manifestation of a thought projection of the Cosmic Mind. The atom itself is manifested as solid factor, but there are still the previous, subtler factors and layers of 99mind that went into its creation before its final manifestation in the solid factor. In the Causal Mind, the atom exists in the form of a causal idea that eventually cascades down, through the subsequently cruder elemental factors, until it becomes a solid entity. Therefore, there exist three other intermediary layers of mind and elements between the subtlest causal level and the gross material level. Microvita exist and function within the causal and intermediary levels. Since this is a book on the psycho-spiritual processes within the human mind, the explanation of microvita will be in the context of the human mind and how they effect the human mind.  They are physically disembodied minds that once existed in human form. Instead of having a physical body with the 5 fundamental factors, they have a “body” with only the 3 subtlest factors: luminous, aerial, and ethereal. When these minds existed in physical form they were minds with an exceptional degree of development. In fact, these beings had reached the Vishuddha Vortex and manifested varying levels of its potentiality. Instead of transcending the Causal Mind with further spiritual development, these minds had certain attachments that continued to bind them to either the causal layer or layers beneath it. Due to their high degree of mental development, when these beings departed their physical bodies they merged with the Causal Mind. They were not able to transcend it because of a particular attachment. Instead, the remaining samskaras of these minds are utilized by the Cosmic Mind to serve the creation. It is in this way that the pending samskaras of that particular highly developed mind are exhausted. These beings do not have an entirely independent existence. They do in fact have a degree of liberation from the physical world, but they are bound to serve it as vehicles of the Cosmic Mind. When their personal samskaras that held them back from liberation from the Causal Mind are exhausted they may again take physical re-birth to finish their spiritual evolution. When most minds depart their physical bodies their minds remain dormant within the higher kosas while they are awaiting re-birth into another physical body and environment that conforms with their past samskaras. However, the highly developed minds that have to some degree reached the Causal Mind and Vishuddha Vortex are not dormant during their interval between death and re-birth. Because they have manifested in varying degrees the potential of the Causal Mind, that power can be utilized to help them exhaust their pending samskaras between birth and re-birth. Recall, that the Causal Mind thinks things into being. These minds that become disembodied microvita work in the intuitive realms of thought within the higher kosas by means of their own causal power. Therefore, the causal force that they have gained through their spiritual development becomes the medium for them to exhaust the personal samskaras that are still binding them. 100It was mentioned earlier that these disembodied minds manifested in varying degrees the potential of the Causal Mind. This variation depended upon the level of the attachment to previous levels of mind and/or propensity of mind (vrtti). The more powerful the attachment to something below the causal, Vishuddha level, the less causal force that could be expressed. It is this variation that creates the hierarchical classification of the disembodied minds, or microvita. A microvita is a being that has at some level attained siddhi, or perfection with some causal activity. However, their level of mastery at one particular activity has bound their mind to that particular activity; they have become attached to it. They identify with that particular activity instead of continuing to develop further and manifest other potentials. So it is this attachment that is the cause for their being bound into the state of disembodied mind instead of transcending the Causal Mind altogether. At their physical death, all of the mental energy and samskaric momentum is fused with the process that they are attached to. They lose their freedom of lateral movement as all of their mental potential is focused on the exhaustion of their binding samskara. Thus, they continue to function until that binding momentum is exhausted. They are now a part and parcel of that causal function. Due to this, they are able to use their narrowed, pinnacled thought force to help manifest these causal potentials in embodied minds. They therefore aid in the development of other minds by helping to infuse their particular vibrational quality into the minds of others. Instead of the disembodied mind using their potential with a sense of personal attachment that they once had, they are now using their ability in the service of others, thus ultimately purifying their minds. The subtlest category of microvita is the siddha. These are the most highly developed unit minds whose only limitation was their identification with and attachment to their occult powers. These were very great and noble souls with many selfless tendencies that instead of wanting to transcend their remaining limitations, sought to acquire more occult powers. Therefore, they must exist as microvita for a period of time corresponding to the intensity of their attachment to this desire and identification with it. Because they exist on the subtlest realms of mind, they can aid those who seek to understand true spirituality. For example, a person’s mind may be struggling to concentrate on their meditation. All of the sudden, a spontaneous feeling of peace and spiritual exaltation overwhelms them so that their mind is lightened and can understand very deep spiritual ideations. This is the work of the siddhas. Since their minds have merged with the deepest causal ideas, those whose minds are attempting to understand these ideas may be aided by the siddhas. They open up to other beings the realm that they are merged into so as to help guide them through it. Therefore, we see that with the siddha, as with other disembodied minds as well, they are not little floating angels with an anthropomorphic form. Instead they are minds that have temporarily 101merged with a certain divine function, or causal program. Another example of a function of a disembodied mind is with the classification of microvita known as a ghandarva. Ghandarvas were spiritually developed minds who still had an attachment to music or other fine arts. Due to this attachment, they have to exhaust this samskara by providing intuitional inspirations to artists and musicians. The gandarvas are the muses that inspire deep, aesthetic reflection and creation. A developed mind can become a disembodied microvita for any number of reasons and due to any number of lingering attachments. What all classes of microvita have in common is that they exist as causal intermediaries in the process of bringing Macrocosmic creation into ontological, objective being. There are also negative classifications of microvita. These are entities that propel the mind outwardly, toward material desire. Negative ideas and vrttis attract these parasitic entities that only feed and fester on such negativity.  Because of their bad actions, they have to equalize them by inflicting negativity on others. In short, microvita work with and are attracted by our thoughts, whether positive or negative. A mind that is able to manifest the tendencies of the Vishuddha Vortex is able to use positive microvita to elevate the collective mind. The use of the occult powers of the Causal Mind is very much linked with the activities of microvita.


User Experience (UX)
Resources
User Interface (UI)
User Interface (UI)
https://fonts.google.com/
https://material.io/tools/icons
https://fontawesome.com/
Images
https://www.pexels.com/
https://unsplash.com/creative-commons-images
User Interface (UI)
How much time do you have to complete your project?
Trello.com
Other options besides Trello
The FUN part, and why you are here.
What should be testing?
How should you test?
Document the entire process of design, development and testing.
Required to complete your homework!
Due next week, share the link to the Kanban board with all details in stories and tasks


See: Description
| Package | Description |
|---|---|
| com.jgoodies.forms | |
| com.jgoodies.forms.builder |
Contains optional builder classes of the Forms framework.
|
| com.jgoodies.forms.debug |
Consists of optional classes that help you find,
understand and fix layout problems
|
| com.jgoodies.forms.extras |
Contains optional Forms framework classes that ship only with
the JGoodies Forms source distribution and are not yet part
of the binary Forms library.
|
| com.jgoodies.forms.factories |
Consists of optional Forms framework factory classes that assist you
in building consistent forms quickly
|
| com.jgoodies.forms.internal | |
| com.jgoodies.forms.layout |
Contains the core classes of the JGoodies Forms framework:
layout manager, column and row specifications, sizes and cell constraints
|
| com.jgoodies.forms.util |
Consists of Forms framework helper classes for unit conversion and layout styles
|
Copyright © 2002-2015 JGoodies Software GmbH. All Rights Reserved.


This can be a good place to place storperf wiki doc or a bit of elaboration about Storperf. Open to Suggestions.


Animation repeat:
no animation
1
5
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Infinity
Animation duration:
150
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Draw polyline
Draw freehand polyline
Draw polygon
Draw freehand polygon


{% load i18n %} {% block buttons %}
{% if not user_allowed_to_save_forms %}
{% url "admin:index" as admin_index %}
{% blocktrans %}
Please go to admin page
to log in, then come back. You will be able to save created
forms.
{% endblocktrans %}
{% endif %}


Enhance your videos and improve your team’s efficiency with powerful machine learning algorithms that automate video management tasks.
Video Preview
Maximize user acquisition, engagement and retention using AI powered video preview and summarization algorithms that identifies which video chunks are the best moments.


My name is Trevor Newcomb, and I'm from California. I've lived all over the Bay Area: Willow Glen, San Jose, Morgan Hill, Los Gatos, Palo Alto, and now Mountain View.
My passions are travel and astronomy, I want to visit every continent and experience new cultures. On the way I'd love to see everything the sky has offer, from eclipses to the aurora borealis. My travels have taken me to Chile, New Zealand, and South Korea, and they all were amazing experiences to have.
When I finished high school I went to De Anza University for two years to get my pre-rerequisites out of the way before moving on to a four year institution, but I was unfortunatly thwarted by the education budget cuts. So, after finishing De Anza I went traveling. After coming home I decided to enroll in DBC to continue my education at a faster pace and get myself into a rewarding career.
I have a few quirks: I'm a bit of a perfectionist (some might call it a bit OCD). I cannot eat ice cream without having a glass of milk with it. I also love soccer, which, living in America, some would call a quirk.


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Frogs - Backyard Guide - Reptile & Amphibian Collection - AU COSAM
These are the true treefrogs with large-rounded toe pads. . Ornate Chorus Frog Black mask running through eyes and creating bold dark spots on the sides; .
http://www.auburn.edu/academic/science_math/cosam/collections/reptiles_amphibians/backyard/frogs/index.htmGrey Treefrogs
Gray treefrogs are the largest treefrogs in Ohio, reaching lengths of 42-54 . The concealed surface of the thigh is bright yellow to orange with scattered dark ink spots. . Males develop dusky to nearly black throats during the breeding season.
http://www.cmnh.org/site/ResearchandCollections/VertebrateZoology/Research/Treefrogs/GreyTreefrogs.aspx
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Tree Frogs! - eNature: FieldGuides: Search Results
Matching search term "tree frog" . Reddish/brown with black or green stripe down back. . Whitish spots on thigh, visible when leg extended. read more .
http://enature.com/fieldguides/view_default.asp?allSpecies=y&searchText=tree%20frog -
Red-Eyed
Family: Hylidae, the treefrogs. . Description: As the common name of this frog suggests, its eyes are a bright, tomato red with black, vertical, elliptical pupils. . the range, Red-eyes may have small white spots on the back in varying numbers.
http://www.redeyedtreefrog.com/Red-Eyed/red-eyed.html -
Frogs and Toads of Northern Virginia
Although treefrogs, they often hide under leaves and tend to use their sticky feet to . back with a variable pattern but often 3 faint stripes or rows of spots down back. . Females lay an egg mass holding about 12,000 eggs (with black top- sides) .
http://www.pwconserve.org/wildlife/herps/frogsandtoads.htmqueen ann drop leaf cocktail table
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Urban Wildlife | Frogs & Toads
Grey Tree Frog: a grey colored frog with black spots on their body, and bright yellow coloring at the corners of their back legs. They typically grow between 3-4 .
http://unis.mcgill.ca/en/uw/reptiles/frogs_toads.html -
Amphibian Care >> Green Tree Frog (Hyla cinerea) Care
Jun 5, 2005 . Introduction: Green tree frogs are a medium-sized, arboreal frogs, native to the . In addition to this stripe, occasional frogs also have small yellow spots . It may be helpful to cover three sides of the cage with black poster .
http://www.amphibiancare.com/frogs/caresheets/greentreefrog.html


Analysis of Union Budget 2016-17
A comprehensive Budget Analysis Tool helps to explore various priorities and proposals in Union Budget 2016-17


M1 Plurital
<EMAIL_ADDRESS>« corpus in modern linguistics, in contrast to being simply any body of text, might more accurately be described as a finite-sized body of machine-readable text, sampled in order to be maximally representative of the language variety under consideration. »
(McEnery and Wilson 2001)
Définition stricte d’un corpus héritée de la linguistique de corpus
En TAL, corpus peut prendre une définition plus large : un ensemble de documents textuels
On parle aussi de collection de données langagières
Frontière ténue entre un corpus et un dataset
+-------------+
| texte brut |
+------+------+
| sentence splitting
+------v-------+
| phrases |
+------+-------+
| tokenisation
+------v-------+
| tokens |
+------+-------+
| POS tagging
+------v-------+
| tagged corpus|
+------+-------+
| Parsing
+------v-------+
| treebank |
+--------------+
One morning, when Gregor Samsa woke from troubled dreams, he found
himself transformed in his bed into a horrible vermin. He lay on
his armour-like back, and if he lifted his head a little he could
see his brown belly, slightly domed and divided by arches into stiff
sections.
–
<s>One morning, when Gregor Samsa woke from troubled dreams, he found
himself transformed in his bed into a horrible vermin.</s> <s> He lay on
his armour-like back, and if he lifted his head a little he could
see his brown belly, slightly domed and divided by arches into stiff
sections.</s>
"Oh, God!"
called his mother, who was already in tears, "he could be seriously
ill and we're making him suffer. Grete! Grete!" she then cried.
"Mother?" his sister called from the other side. They communicated
across Gregor's room. "You'll have to go for the doctor straight
away. Gregor is ill. Quick, get the doctor. Did you hear the way
Gregor spoke just now?" "That was the voice of an animal", said the
chief clerk, with a calmness that was in contrast with his mother's
screams.
| ? |
One morning, when Gregor Samsa woke from troubled dreams, he found
himself transformed in his bed into a horrible vermin.
–
One / morning, / when / Gregor / Samsa / woke / from / troubled / dreams, / he / found / himself / transformed / in / his / bed / into / a / horrible / vermin.
"What's happened to me?" he thought. It wasn't a dream.
–
?
L'homme/NPP/*L'homme était/V/être parti/VPP/partir de/P/de
Marchiennes/NPP/Marchiennes vers/P/vers deux/DET/*deux heures.
L' DET:ART le
homme NOM homme
était VER:impf être
parti VER:pper partir
de PRP de
Marchiennes NAM <unknown>
vers PRP vers
deux NUM deux
heures NOM heure
. SENT .
description du format CoNLL-2009 et CoNLL-U
Concordanciers : Wordsmith, AntConc
Outils de requête avec prise en compte des annotations (IMS CWB, NoSketch Engine)
Outils de requête pour treebanks (TGrep, Tregex, TIGERSearch, Annis, Grew)
Outils pour corpus alignés (opus)
Développé à Stuttgart pour IMS CWB Voir documentation
[word = "Marchiennes"]
[pos = "NAM"]
[] (n'importe quel mot)
[word = ".+eur"]
[word = ".+eur" & pos="N"]
[pos="N"] [pos="ADJ"]
<s> [pos = "V"]
[pos = "V"] </s>
Interrogation du corpus frWac avec l’outil NoSketchEngine
Trouver les noms commençants par ‘anti’
Trouver les mots contenant deux 'z' successifs
Trouver les fréquences par POS des mots se terminant par ‘able’
Comparer les fréquences des adverbes se terminant par ‘ment’ et ceux ne se terminant pas par ‘ment’
Compter le nombre de séquences “adj nom” et “nom adj”


A life of solitude,
Icicles in my brain.
Yearning for the long lost warmth,
Yet Winter touches my soul.
Years pass by,
Digging homes of lost souls.
Seeing them transcend into a better world,
While I keep on waiting for my turn.
Struck by an epiphany,
To revive myself.
Mind contorted between guilt and pleasure,
Yet I seek the forbidden touch.
Knocking on the homes of the lost,
In search for the perfect one.
Sought the one my heart yearned,
Ecstatic ,I was ,like a child.
The ravens sang,
The owls stared.
The rotten piece of tranquility,
Seemed so perfect and serene.
No questions asked,
Just like I want it.
All under my spell,
As I proved my dominance.
Fed my manlihood,
As I struck deep with every thrust.
I could feel my blood boiling,
All the warmth coming back.
The peak has reached,
As I planted my seed.
Overjoyed ,being accepted at last.
But alas , it was temporary euphoria.
Epiphany crept in ,
The eutony of guilt ringing in my ears.
Crawled back into my little hole,
Contemplating what to do with myself.
Kept the door of her home open,
Letting her see the moonlit sky.
Letting some life into her,
Or did I overperform ?


Commands are your service interfaces that change the state of a system but do not return a value
Service interfaces that return a result and do not change the state of a system (no side effects)
Similar to the HTTP operations that would be modifying a resource, (POST, PUT, PATCH, DELETE)
Similar to a GET: a query returns the information to whatever is expecting it, but nothing happens to the underlying resource
Views don't directly change data in the store, everything goes through the dispatcher via actions


#include <l_parms.h>
Data Fields | |
| int | from |
| int | use_count |
| char * | name |
| char * | value |
| parm_macro_node * | next |
Definition at line 152 of file l_parms.h.
| char* parm_macro_node::name |
| struct parm_macro_node* parm_macro_node::next |
| char* parm_macro_node::value |


Gharbad the Weak
Deathspit
The Vizier
Goldblight of the Flame
Nightwing the Cold
Lachdanan Council Leader
Zhar the Mad Is MaD!
Deathshade Fleshmaul ...“Immabanana!” :]
Gorestone
Bloodmoon Soulfire
Be how it be, do not rush to Mephisto yet, you have something else to do.
Bilefroth the Pit Master
Mephisto Prime Evil: Lord of Hatred
-Nova Charge: Spawns Supernovas when an enemy is close. This little thing has no ND and hence is likely to be kickass.
-Countdown: Creates a small “mark” of ice on your head, then after two seconds it explodes in a rain of frost. This one does seem to deal less damage if you stand still on it than if you try to run across the waves of ice. Freezes.
-Winter Avatar: Avatar appears and Mephisto laughs like a maniac, then a lot of Frost Novas wipe the place. Freezes too.
-Monster Spawn: He basically spawns (on you) any monster that would normally spawn in the Durance (Level 3). That includes all types of Undead Knights, Twilight Archons and others. However, it also includes Death Knights, Que-Hegans (with their Peace Warders) and Heretics (yeah! :P).
Comment: If at first you don’t succed, failure may be your style.
Minions: There’s always a Que-Hegan by his side since the beginning.
Strategy: Aaah, Mephisto...
I don’t really understand why so many people find him so absolutely, totally and utterly indestructible and 1HKOer.
You’ll see, you should have the path behind of you completely clear before going any close to him. Then, simply advancing a little in his “sanctum” will make the vicious demon rush after you. Blindly, he’ll follow you everywhere. Whithout even casting Nova Charge most of times. Run, and even with your suxy speed he won’t catch you.
The entrance to the Durance is usually the best place to kill him if you have personal problems with TPs or simply don’t want to die ever because that sucks, kthx.
 At least, not epically:
-Max out your resistances, in case you haven’t yet. The only one that could be optional is fire. The other ones are a total must.
- This is likely to be a slow fight. And I mean literally slow, melee swings will take years to hit, moving will make you feel like a snail. There are two ways of fighting this: Get faster (aka= increase all of your speeds, even at cost of damage iself) or become immune to freeze.
The latter option can only be used on Terror/Destruction, since the shield runeword with that effect requires a clvl of 63. I’m talking about the Goddess (Ber) Runeword.
Also the Slow effect from Peace Warders cannot be fought in any way.
- Minions and reanimates: The more, the merrier.. not. Don’t give reanimates a priority. A lolminion should be used as distraction from time to time, though.
 Focus all your firepower on him as often as you can. For casters, AoE spells (like Flamestrike, Hailstorm, etc) have proven to be better than directional ones most of times.
- Monsters. He spawns them almost constantly, but you shouldn’t care too much about them unless they have special effects (Death Knights, slowing undeads...) or are specially kickass (Que-Hegans, Heretics...). You can find detailed info about them in the Bestiary.
If he happens to summon any of those, quickly drop a lolminion between you and them and flee. Meph. will follow you.
- Also, at low health he’ll go “defensive” and flee from you, possibly over the pits, where you can’t follow him. No big deal, run away from him and he’ll follow you in a few seconds.
 Yet once you cross the portal to Pandemonium it will magically appear in your inventory. Rocks, eh? :P
^^


anonymous lover:
April 16th, 2010
I love you I realize:
how come when you smiled I fell for you?
for no-one ever made emotion show
explode across my face before
and I am not just signifying it the cover of an empty jar.
-like the sky reached the ground
- where trees stand
there they learned how to reach the wind.
- They stretch their leaves, for all the higher the more the sun warms them.
All the higher to the sky they reach and the wind does blow them,
signifying the connection between the earth and sky.
- Be it fair that the sun did rise today and shot down
like a hail of arrows,
- rays to the ground.
- Thrown by the sun-
they illuminate the sour and uneven earth
- over which sentience does climb.
Yet it is not fairly like the sun rises that fortune threw you to me.
- you are fair; and fairly speak I can
that you bring justice, peace, as surely as that of which you dispose
- my lip into a smile.
Be fair my love,
that you are more than I can make you out to be
- for when I close my eyes so you are their
yet so unlike those dreams which cover over you
- uncover you
crawl in
- and you and I feel whole, solid ground,
cleared of air of that which haunts you
- I will stop it, for that which pains you I will take care of,
- rid of, organize, and align.
- Our solid ground we will cover over
like the sky does cover, embrace, and illuminate air, clouds-
rain and wind, and tickle over all the leaves


--- layout: archive title: Zulip Chat Archive permalink: /stream/113488-general/topic/understanding.20simp.html ---
I'm baffled. I added
@[simp] lemma with_zero.coe_one [has_one α] : ((1 : α) : with_zero α) = 1 := rfl
to algebra/group.lean
and suddenly there is breakage in algebra/ordered_ring.lean
because simp
is applying that lemma in the context of with_top α
. What's going on?
I thought that this simp-lemma wouldn't apply because of the ((1 : α) : with_zero α)
on the right-hand-side.
Is this a bad simp-lemma, because the with_zero
somehow gets hidden inside a has_coe
, and then with_zero
and with_top
are both defined as option
, so they turn out to be defeq, and hence the simp-lemma applies?
Last updated: Apr 24 2020 at 19:02 UTC


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