text:
Cookbook:Pineapple Tarts

Ingredients

 * ½ pound prepared puff pastry
 * ¾ cup white granulated sugar
 * 3 tablespoons water
 * 4 ea. ½-inch thick fresh or canned pineapple slices, tough inner core removed
 * Salt
 * Freshly ground black pepper

Pastry

 * 1) On a lightly floured surface, roll the pastry into a square about ⅛-inch thick.
 * 2) Using a 4-inch plate as a guide, or a cutter, cut our 4 disks of pastry.
 * 3) If you are using a plate, cut the pastry with a rolling pizza cutter or the tip of a small sharp knife.
 * 4) Transfer the cut pastry rounds to a baking sheet.
 * 5) Pierce the pastry 6–8 times with the tines of a fork. The punctures will help prevent the dough from rising unevenly during baking.
 * 6) Chill the pastry in the refrigerator while you prepare the sugar. The disks can be prepared up to this point and refrigerated for 1 day or frozen for up to a week.

Tart

 * 1) Preheat the oven to 425 °F.
 * 2) In a small, heavy-bottomed pan, dissolve the sugar with the water.
 * 3) Cook the sugar over medium-high heat until caramelized. Do not stir the sugar as it cooks or it may recrystallize. Swirl the pan when the sugar begins to brown.
 * 4) Carefully pour the caramelized sugar into four 4-inch (10-ounce) ramekins.
 * 5) Place the pineapple slices in the ramekins on top of the caramel and season lightly with salt and pepper.
 * 6) Lay a pastry disk on top of each pineapple and transfer the ramekins to a baking sheet.
 * 7) Bake the tarts for 15–20 minutes, or until the pastry is puffed and golden brown.
 * 8) Remove ramekins from the oven and cool for 5 minutes.
 * 9) Holding the ramekins carefully with a cooking mitt, twist the puff pastry to loosen the tart, caramel, and pineapple together.
 * 10) Carefully invert the ramekins to release the tarts onto individual serving plates.
 * 11) Serve the tarts warm or at room temperature.

Notes, tips and variations

 * Pastry can be purchased in the frozen food section of most markets.

title: Cookbook:Pineapple Tarts


text:
Cookbook talk:Pineapple Tarts

Info from main page: Nutrition Facts Makes 4 servings Facts per Serving Calories: 	486  	Fat: 	22g   	Carbohydrates: 	71g Cholesterol: 	0mg  	Sodium: 	142mg   	Protein: 	4g Fiber: 	1g  	% Cal. from Fat: 	41%   	% Cal. from Carbs: 	58% Kellen T 21:37, 22 September 2005 (UTC)

Pineapple tarts recipe authors and history
User:Matey = From Wikipedia:Talk:Pineapple tarts recipe =

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Cookbook talk:Pineapple Tarts


text:
Cookbook:Mirepoix Sauce

Recipe for mirepoix sauce (for masking meat, fowl, fish).

Ingredients

 * Bacon, diced
 * Lean ham, diced
 * 1 carrot, diced
 * Onions
 * a bunch of herbs (such as parsley, thyme, sage, rosemary)
 * Mushrooms
 * 2 cloves
 * 4 peppercorns
 * 2 ½ cups stock
 * 1 glass Chablis wine

Procedure

 * 1) Combine bacon, ham, carrot, onions, herbs, mushrooms, cloves, and peppercorns in a stew pan.
 * 2) Add the stock and Chablis.
 * 3) Boil rapidly for 10 minutes, then simmer until it is reduced to a third of its former volume.
 * 4) Pass through a sieve and use for masking meat, fowl, fish, etc.

title: Cookbook:Mirepoix Sauce


text:
Cookbook talk:Mirepoix Sauce

Mirepoix sauce authors and history
= From Wikipedia:Talk:Mirepoix sauce =
 * 2004-11-16 09:44:33 User:Paul Tracy ([[Wikipedia:WikiProject Wiki Syntax|Please help out by clicking here to fix someone else's Wiki syntax])
 * 2004-09-18 15:58:46 User:Anthony DiPierro
 * 2004-08-02 14:32:03 User:Burschik (category and links)
 * 2003-11-18 03:31:45 User:Skybunny (Disambiguate 'ham' with Ham (meat))
 * 2003-05-17 04:34:29 User:Ixfd64
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Mirepoix Sauce


text:
Cookbook:Mushroom Sauce

Ingredients

 * 1 tablespoon olive oil
 * 15 grams (½ oz) butter
 * 1 onion, peeled and finely chopped
 * 1 clove garlic, peeled and crushed
 * 225 grams (8 oz) button mushrooms, wiped and sliced
 * 150 millilitres (about ½ cup) dry white wine
 * 150 millilitres crème fraîche
 * 1 Tablespoon parsley
 * 1 Tablespoon salt
 * 1 Tablespoon ground black pepper

Procedure

 * 1) Heat the oil and butter in a frying pan and add the onion. Cook the onion until softened, but not coloured.
 * 2) Add the garlic and the mushrooms to the pan.
 * 3) Cook for 3–4 minutes until the mushrooms are soft but have not released their juices.
 * 4) Add the wine and reduce by half.
 * 5) Stir in the crème fraîche and parsley, and heat through.
 * 6) Season to taste.

fa:سس قارچ

title: Cookbook:Mushroom Sauce


text:
Cookbook talk:Mushroom Sauce

Mushroom sauce authors and history
= From Wikipedia:Talk:Mushroom sauce =
 * 2005-07-21 12:49:33 User:Mani1 (Interwiki Persian)
 * 2004-08-02 15:04:54 User:Burschik (added category)
 * 2003-12-05 23:26:54 User:Dittaeva (formatting)
 * 2003-12-05 23:25:32 User:Dittaeva (Wikify, sp)
 * 2003-05-25 08:01:50 User:Patrick
 * 2003-01-19 01:31:14 User:Gbleem
 * 2003-01-19 01:30:54 User:Gbleem (Added links for truffle)
 * 2003-01-19 01:14:20 User:65.26.45.122
 * 2003-01-19 01:13:55 User:65.26.45.122
 * 2003-01-19 01:12:39 User:65.26.45.122 (link for mushroom)
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Mushroom Sauce


text:
Cookbook:Neapolitan Sauce

Neapolitan sauce refers to a tomato-based sauce derived from those in Italian cuisine.

Ingredients

 * 1 onion, chopped
 * Butter
 * Ham, cut into pieces
 * 1 glass Marsala wine
 * 1 glass blond of veal
 * 1 sprig thyme
 * 1 bay leaf
 * 4 peppercorns
 * 1 clove
 * 1 tbsp minced mushrooms
 * 2 cups (480 ml) Espagnole sauce
 * 1 cup tomato sauce
 * ½ cup game stock or essence

Procedure

 * 1) Fry the chopped onion in a saucepan of butter with the ham.
 * 2) Add the marsala wine and blond of veal.
 * 3) Add the thyme, bay leaf, peppercorns, clove, and mushroom. Cook until reduced by half.
 * 4) In another saucepan heat the Espagnole sauce, tomato sauce, and game stock or essence. Cook until reduced by a third.
 * 5) Add the contents of the first saucepan, boil the sauce a few minutes, and pass it through a sieve.
 * 6) Warm it up in a bain-marie before using.

title: Cookbook:Neapolitan Sauce


text:
Cookbook talk:Neapolitan sauce

Neapolitan sauce authors and history
= From Wikipedia:Talk:Neapolitan sauce = Isn't Neapolitan Sauce a tomato sauce without ham?
 * 2005-08-15 04:21:16 User:X42bn6 (Cleanup, wikilinks, but remains)
 * 2005-07-24 15:04:53 User:SimonP
 * 2005-07-24 08:41:58 User:Rmky87 (moved to cookbooks)
 * 2005-06-22 08:08:10 User:Dmcdevit
 * 2005-06-06 13:30:12 User:Petaholmes (transwiki)
 * 2004-11-19 04:45:28 User:RobertStar20 (Please help out by clicking here to fix someone else's Wiki syntax)
 * 2004-08-02 15:05:14 User:Burschik (added category)
 * 2004-03-08 19:52:04 User:Dramatic
 * 2003-07-31 20:03:37 User:Malcolm Farmer
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)
 * 2001-10-13 21:51:45 User:Ap (Initial text from a public domain resource.)

Oh for the love of. Does anyone measure anymore? This either needs a heavy edit to add measures, or deletion.

title: Cookbook talk:Neapolitan sauce


text:
Cookbook talk:Neapolitan Soup

Neapolitan soup authors and history
= From Wikipedia:Talk:Neapolitan soup =
 * 2005-07-24 15:03:26 User:SimonP
 * 2005-07-24 08:44:44 User:Rmky87 (moved to cookbooks)
 * 2005-03-27 07:09:45 User:CanisRufus (Robot: Changing category Soup)
 * 2005-03-22 18:22:10 User:FreplySpang (+)
 * 2004-11-19 14:27:39 User:Supercoop (Oops Line Problem Fixed.)
 * 2004-11-19 14:25:06 User:Supercoop (Please help out by clicking here to fix someone else's Wiki syntax.)
 * 2004-08-02 15:37:37 User:Burschik (added category)
 * 2004-03-05 18:35:05 User:MyRedDice (list of recipes)
 * 2002-07-23 00:34:04 User:Magnus Manske (removed redundant title)
 * 2002-02-25 15:51:15 User:0 (Automated conversion)
 * 2001-10-13 22:11:35 User:Ap (Initial text from a public domain resource.)

title: Cookbook talk:Neapolitan Soup


text:
Cookbook:Neapolitan Anchovy Sauce

Neapolitan anchovy sauce is a delicious, creamy sauce, perfect for meat or vegetables.

Ingredients

 * 3 anchovies
 * 1 teaspoon fennel, chopped
 * 1 pinch cinnamon
 * 1 teaspoon parsley, chopped
 * 1 teaspoon marjoram, chopped
 * 1 teaspoon flour
 * 1 clove garlic, split
 * 1 dash of lemon juice
 * 1 dash of vinegar
 * ½ gill cream, boiled
 * Bones of 1 fish

Procedure

 * 1) Wash anchovies in vinegar; bone and pound with fennel and a cinnamon using a mortar and pestle.
 * 2) Mix in parsley and marjoram, a squeeze of lemon juice, flour, cream, and the bones of the fish for which you will use this sauce.
 * 3) Pass through a sieve, add garlic, and boil.

Notes, tips, and variations

 * If the fish you are using is cooked in the oven, add a little of the liquor in which it has been cooked to the sauce.
 * Take out the garlic before serving.
 * Instead of anchovies you may use caviar, pickled tunny, or any other pickled fish.

title: Cookbook:Neapolitan Anchovy Sauce


text:
Cookbook talk:Neapolitan Anchovy Sauce

Neapolitan anchovy sauce authors and history
= From Wikipedia:Talk:Neapolitan anchovy sauce =
 * 2004-11-19 04:44:52 User:RobertStar20
 * 2004-09-18 15:59:40 User:Anthony DiPierro
 * 2004-08-02 15:05:48 User:Burschik (added category)
 * 2003-01-24 01:28:29 User:155.91.6.71
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Neapolitan Anchovy Sauce


text:
Cookbook:Ham Sauce (Modern)

Ham sauce (in Italian, Salsa di Prosciutto) is a relatively quick and simple sauce used to coat pasta or served over rice. It should not be confused for a glaze for baked ham—rather, it is a sauce on its own that incorporates ham.

Ingredients

 * 3–4 oz ham or prosciutto, cut into strips
 * 1 tsp tomato purée
 * 1 oz butter
 * 2 cups vegetable or meat stock

Procedure

 * 1) Melt butter in small saucepan, and gently sauté the strips of meat.
 * 2) Stir in tomato purée.
 * 3) Add stock and simmer for about 5 minutes.
 * 4) Serve over rice or toss with pasta.

title: Cookbook:Ham Sauce (Modern)


text:
Cookbook talk:Ham Sauce (Modern)

Ham sauce authors and history
= From Wikipedia:Talk:Ham sauce =
 * 2005-01-24 07:50:40 User:R. S. Shaw (recipe)
 * 2004-08-02 15:02:56 User:Burschik (added category)
 * 2003-11-18 01:41:15 User:Skybunny (Redirect 'Ham' to ham (meat))
 * 2003-10-22 07:06:57 User:Dgrant (changed basil link)
 * 2003-05-12 22:01:05 User:Hephaestos (fmt)
 * 2003-05-12 12:29:42 User:Heron (wikified)
 * 2003-05-09 07:52:57 User:Karada (link)
 * 2003-05-09 07:52:11 User:Karada (restoring old recipe: recipes can be encyclopedic...)
 * 2003-05-09 07:48:52 User:Fonzy (cleared - it was just a recipe, needs deleting)
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Ham Sauce (Modern)


text:
Cookbook:Minestrone alla Casalinga

Ingredients

 * Vegetables
 * Butter
 * Stock
 * 4 oz uncooked rice
 * 2–3 spoonfuls condiment for seasoning minestrone
 * Grated cheese

Procedure

 * 1) Blanch vegetables in boiling salted water, then drain them and fry in butter.
 * 2) Add plenty of good stock, and put over low heat.
 * 3) Boil rice in stock until well-done. Add the stock and vegetables.
 * 4) Season with minestrone seasoning condiment, and serve with grated cheese handed separately.

Notes, tips, and variations

 * All sorts of vegetables will serve for this dish.

title: Cookbook:Minestrone alla Casalinga


text:
Cookbook talk:Minestrone alla Casalinga

Minestrone alla Casalinga authors and history
= From Wikipedia:Talk:Minestrone alla Casalinga = Okay, but how many portions does this recipe give? 114g of rice seems a bit much for one person. - Kimiko 09:04 Apr 19, 2003 (UTC)
 * 2004-11-16 14:40:15 User:Phil Boswell (Please help out by clicking here to fix someone else's Wiki syntax)
 * 2004-09-18 15:59:29 User:Anthony DiPierro
 * 2003-07-30 01:06:19 User:Big Bob the Finder (Update of "ancient" entries)
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Minestrone alla Casalinga


text:
Cookbook:Espagnole Sauce

In cooking, espagnole sauce is one of the mother sauces that are the basis of sauce-making in classic French cooking. Auguste Escoffier codified the recipe in the late 19th century, which is still followed today. Espagnole has a strong, even somewhat unpleasant taste and is not itself used directly on food. As a mother sauce, however, it then serves as the starting point for many derivative sauces. Examples include, but are not limited to, Sauce Africaine, Sauce Bigarade, Sauce Bouguignonne, Sauce aux Champignons, Sauce Charcutiere, Sauce Chasseur, and Sauce Chevreuil. There are hundreds of others in the classic French repertoire.

Methodology
The basic method of making espagnole is to prepare a very dark brown roux, to which are added several gallons of veal stock or water, along with 20 or 30 pounds of browned bones, pieces of beef, many pounds of vegetables, and various seasonings. This blend is allowed to slowly reduce while being frequently skimmed. The classical recipe calls for additional veal stock to be added as the liquid gradually reduces but today water is generally used instead. Tomato sauce is added towards the end of the process, and the sauce is further reduced.

A typical espagnole recipe takes many hours or even several days to make, and produces four to five quarts of sauce. In most recipes, however, one cup of espagnole is more than enough, so that the basic recipe will yield enough sauce for 16 to 20 meals. Frozen in small quantities, espagnole will keep practically indefinitely.

Recipes

 * Espagnole Sauce (Escoffier)
 * Espagnole Sauce (Mrs. W.G. Waters)

title: Cookbook:Espagnole Sauce


text:
Cookbook talk:Espagnole Sauce

Espagnole sauce authors and history
= From Wikipedia:Talk:Espagnole sauce =
 * 2005-01-05 23:39:10 User:Morven (→External links)
 * 2005-01-05 04:23:23 User:Hayford Peirce (why it's called "espagnole". Also, removed a number of "sauce". My 1960 Larousse refers to it as "espagnole" after the first mention, ditto Julia and all my other references)
 * 2005-01-04 19:07:20 User:Hayford Peirce (it doesn't take "several" hours -- it takes "many" hours from procuring the ingredients, preparing them, cooking them, etc. Two days is a *minimum* time unless in a pro. kitchen working 24/7)
 * 2005-01-04 05:47:54 User:DanielVonEhren (Improvements to the English)
 * 2005-01-03 20:16:33 User:69.141.168.86 (toward -> towards)
 * 2005-01-03 20:13:52 User:T0m (added category)
 * 2004-12-27 22:37:13 User:DanielVonEhren
 * 2004-11-15 05:18:24 User:Xanzzibar (Formatting fix Please help out by clicking here to fix someone else's Wiki syntax)
 * 2004-10-29 15:45:27 User:Bill Thayer (sharper cat)
 * 2004-09-29 04:06:09 User:Hayford Peirce (link to the august Auguste)
 * 2004-09-22 19:54:24 User:Hayford Peirce (wrote about the *real* Espagnole sauce)
 * 2004-09-18 15:55:57 User:Anthony DiPierro
 * 2004-09-04 16:39:47 User:202.156.2.59
 * 2004-08-20 13:26:55 User:Bquanta
 * 2004-08-20 13:25:07 User:Bquanta (made more cooking like)
 * 2004-08-20 03:41:05 User:Szyslak
 * 2004-08-02 15:00:48 User:Burschik (added category)
 * 2004-07-05 10:55:59 User:134.100.11.230
 * 2004-06-30 01:57:11 User:24.64.223.203
 * 2003-07-29 03:08:52 User:Big Bob the Finder
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

Spelling changes
I removed the capitalization (i.e. "Espagnole" to "espagnole") because that's the way LaRousse Gastronomique has it. I also tried to alway call it "expagnole sauce" for the same reason.

Thoughts?

DanielVonEhren 05:51, 4 Jan 2005 (UTC)

 * Yes, I entirely agree that if one is writing French titles (of anything not only recipes) in French, as opposed to an English translation, one should adhere to French capitilization pratices. However, most English language translations of French cookbooks do not do so including my translation of Le Guide culinaire. In French only the article and first noun are capitalized. Adjectives are capitalized only if they precede the first noun. Proper nouns are always capitilized of course which may cause errors if one doesn't know that a word in the name of a sauce is the name of a person. I wish I had made a note of my source for this information because obviously it is useful to know and to be able to cite when necessary. I'll do a Google search and see if I can find it again. Mike Hayes (talk) 00:58, 12 August 2008 (UTC)

Why the wrong recipe?
I don't know if I'm missing something here.... It's one of those times where I find it hard not to be very sarcastic. :-)

The page has a recipe which it says "bears no relation whatsoever to the classic Espagnole" and advises us "should only be regarded as a curiosity."

I'm trying to figure out why there would be an apparently wrong recipe written into entry. I haven't deleted it just yet, but I'm thinking to move it over to the Wiki Cookbook (it's probably quite tasty, so why kill it?), and replace it with Carême's recipe, or Escoffier's--just as soon as I get my hands on them. Perhaps somebody has them readily available?
 * It's there because someone put it there early on for reasons I don't understand. I later wrote the stuff about "no relation to" etc. but felt diffident about deleting the earlier stuff.  Frankly, I think it's baloney and should be either deleted or moved.  The problem with replacing it with the *real* recipe is that *that* recipe might then be moved by someone else over to the Cookbook -- I once put a recipe for "tartiflette" in Wiki (to go with an article that mentioned it) and then it was, after a vote, moved to the Cookbook.  But I'd be happy enough to see this particular phony recipe disappear -- whoever put it in apparently had this old, non-copyrighted cookbook and he went around sticking recipes from it into various articles without much regard as to whether they should really be there or not.... Hayford Peirce 06:19, 4 Jan 2005 (UTC)

Sounds like we're thinking along the same lines.

As to your recipe for tartiflette. I've been thinking about this recently (not tartiflette, but recipes in the Encyclopedia versus in the Cookbook). In general, I'm thinking that recipes belong in the Cookbook, with the Encyclopedia perhaps having a direct pointer. But also I'm thinking that some things are fundamental enough that they belong here (and probably there, too).

The basic espagnole sauce is an example of a "belongs here". The history of French cooking is clearly a good subject only for the Encyclopedia; the mother sauces, as defined by Carême and Escoffier, are central parts of that history; the definition of each of the four to seven mother sauces is their recipe. So I'm inclined to put recipes for the basic sauces here (particularily the traditional recipes), but put recipes for pretty much all the derivative sauces over in the cookbook.

And as for your tartiflette recipe: This is the Wikipedia: Be bold! Revert! :-)

DanielVonEhren 07:05, 4 Jan 2005 (UTC)
 * I agree with everything you say, I guess, as long as there are clear links from the ency. to the cookbook. It's sort of klunky, though, having to log in a second time with the Cookbook if you want to have a Watchlist etc -- I always forget to do so.  As for the mother sauces, I agree that all of them should be shown in the encyl.  Espagnole, however, is a tremendous process to write down if you want an exact way of doing it, not just a professional cook's shorthand recipe, which could be a single paragraph.  I myself have on my computer a somewhat simplified version I came up with years ago (mostly from Julia Child but with some elaborations), and I have on my shelves the 4- or 5-page Sokolov version in his wonderful book on sauces.  But even his needs some extra commentary and explanations.  Since I make it very rarely, I haven't felt it necessary to go beyond the book version (with all my notes in the margins) and spend several hours rewriting it in order to get it into my computerized recipes.  Probably on the Net there's a dozen recipes for espagnole, some of which aren't copyrighted or could be fairly easily rewritten for inclusion here.... Hayford Peirce 17:35, 4 Jan 2005 (UTC)
 * As for the tartiflette recipe, as I recall there was one of those formal discussion and vote thingees and it was decided to move it. I could have argued my side of it at the time, but I figured, Why bother?  And the links that someone provided made it easy enough to get to.  If you like to eat and cook, you might check it out -- I also provided a couple of nice photos to go with it.  And exact instructions on how to make it.... Hayford Peirce 17:35, 4 Jan 2005 (UTC)

Man! I put a comment here yesterday, and it's gone. There were reports that the Wiki was loosing things yesterday (or maybe I just forgot to press the 'save' button). Anyway, I'll try again. I changed the wording about how long it takes to make the sauce from 'days' to 'hours' because of what I was reading in the 1988 (English) Larousse Gastronomique (p. 423). I've never tried to make espagnole sauce myself, so I may have to defer to your experience.

I was hoping to find the original recipes from Carême or Escoffier (or maybe both) to include here; those seem appropriate for an Encyclopedia. Coutine has two recipes in his Larousse entry, one "from Carême's recipe" and a short, modern one. As far as I can tell, Carême's stuff is no longer available (it's even listed as 'missing' in the Library of Congress catalog). I've looked at The Saucier's Apprentice, or there's that new biography of him that I haven't gotten my hands on just yet.

DanielVonEhren 16:23, 5 Jan 2005 (UTC)
 * Yeah, it took a while yesterday for my comments to show up -- something was going on. As for the time to make it, I rechecked my "Saucier's" book and I see that I've written in the margins: "takes at least 3 or 4 days to make" -- and that was when I was doing it with my wife and mother to help.  I'll do it again by myself one of these days but I know in advance that it's a multi-day project.  I suppose that if you were a pro. restaurant that trimmed its own meat, etc., so that you had bones and scraps and pig rind and calves feet and weird stuff like that lying around, *plus* you also happened to have a pot of homemade tomato sauce sitting on the stove, *maybe* it would be possible to make it in *2* days, or even 1 day if you had different shifts of workers attending to it continuously.  Remember, first of all it has to reduce for about 8 hours.  Then more stuff is added and it is reduced again.  And maybe a third time, plus a reduction with the tomato sauce.  This is why, even in France, it is seldom made in the classic tradition anymore.  As I recall, either seeing, or reading, a major French restaurant will have 4 or 5 big pots of espagnole simmering at the same time, in various stages of reduction and preparation -- which is why there's generally no hurry in getting it made in the least amount of time.
 * As for the original recipes I'll see what I can find, but it's surprising that Careme's or Escoffier's isn't easily available, at least in a French-speaking source.... 18:59, 5 Jan 2005 (UTC)

title: Cookbook talk:Espagnole Sauce


text:
Pro Engineer/WebLink

Pre-requisites to using Web/Link

Set IE security Active scripting – Enable Initialize and script ActiveX controls not marked as safe – Enable Add www.ptc.com to intranet zone

Check out troubleshooting section on http://www.proetoolbox.co.uk if have problems.

title: Pro Engineer/WebLink


text:
Cookbook talk:Lettuce Soup

Lettuce soup authors and history

 * 2005-07-24 15:03:14 User:SimonP
 * 2005-07-24 08:00:15 User:Rmky87 (moved to cookbooks)
 * 2005-06-27 05:01:51 User:WormRunner
 * 2005-03-27 07:09:13 User:CanisRufus (Robot: Changing category Soup)
 * 2005-03-22 18:18:28 User:FreplySpang (+)
 * 2004-12-15 00:59:15 User:Sam Hocevar (typography, punctuation)
 * 2004-11-15 12:35:32 User:Jarich (Please return the favour by clicking here to fix someone else's Wiki Syntax)
 * 2004-09-18 15:58:38 User:Anthony DiPierro
 * 2004-08-02 15:39:27 User:Burschik (added category)
 * 2004-07-19 13:27:11 User:JoJan (Garden Chervil)
 * 2004-03-16 20:38:55 User:Big Bob the Finder (Update of "ancient" entries)
 * 2002-06-12 09:06:09 User:The Epopt (links)
 * 2002-02-25 15:51:15 User:Conversion script (Automated conversion)

title: Cookbook talk:Lettuce Soup


text:
Theatre and Acting/Coarse Acting

Coarse Acting, as described in Michael Green's book, The Art of Coarse Acting

title: Theatre and Acting/Coarse Acting


text:
Developing A Universal Religion/Revelations And Conversions

The rationale for stating that humans need religions can be summarized as follows. First, the universe has taught us that survival can depend upon thinking and behaving rationally. Second, to make a behavioural choice rationally it must be directed toward achieving some purpose. Third, real-world problems must satisfy criteria found in the real world to be successful. Fourth, moral problems are invented through mental word-play, and a metaphysical environment and valued purpose must be assembled before moral behavioural choices can be rationally made. And last, we invariably do our best to believe in the truth of our constructions, because belief that we are correct eliminates the stress that accompanies doubts about the validity of what we think, say, and do.

In the previous chapter we noted that religions grow from the visions of (mainly) one person, a person whose beliefs are particularly strong, clear-cut and convincing. This raises two questions that beg to be investigated. First, what makes these beliefs so convincing to such individuals (and, later, to their followers) that they may willingly endure torture, and even choose to die rather than change their minds? And, second, from where do such beliefs come—could there be a source other than a god?

Both of these questions can be answered by returning to the discussion of how the mind works. We begin with a short review of how memories become linked together.

 * 1) /Memory Linking/
 * 2) /Constructs/
 * 3) /Reformations, Conversions And Revelations/
 * 4) /Reformations/
 * 5) /Conversions/
 * 6) /Revelations/
 * 7) /The Source Of Revelations/
 * /Summary/


text:
Developing A Universal Religion/Revelations And Conversions/Memory Linking

Memories are synaptically linked to other memories, and these links can be made in several ways.

Transient links are made all the time. For instance, when preparing to take a holiday we typically think about where we are going, what the weather might be like, what clothes we should take, what money or documents we might need, etc. Our thoughts, in this example, might seem to be occurring more or less at random, jumping from weather to clothes to money, but they are not at all disconnected. If we really wanted, we could find the exact memory item that triggered the mental jump from weather to clothes, from clothes to money, and so on. There is always a path followed by our thoughts from one memory to the next; it creates what is often called a train of thought.

Sometimes, we make memory links in play. We build connections between memories in our thoughts and so make associations between events that may never have actually taken place. We do this, for example, when we daydream, or when we plan how we would spend the millions we might win in a lottery. Once chains of thought have been built in this way, they are often revisited. Replaying any chain of thought strengthens it, which makes future recalls easier.

A more definitive linkage, discussed in ../../Solving Problems/, occurs when we problem solve. Permanent links between previously unlinked memories are likely to form whenever significant relationships are found.

Memory chains can be short or lengthy. Many older folk, for example, can recall exactly where they were and what they were doing when they first learned of President Kennedy’s assassination. This is likely to be a short sequence, robustly formed in association with strong emotions, but not often part of a longer sequence. On the other hand, a journey once taken, or detailed plans to build an elaborate addition to the house, for instance, might be stored as very lengthy chains of linked memories.

We all possess many useful, short and long, memory chains, assembled during daily living or taught to us by others. They form actual mental structures, just like the ones we have been calling the neural networks that store discrete memories, but longer and more complex. Whenever activated, they give rise to thoughts and actions that usually play out in succession. As more-or-less permanent memory structures, they minimize the amount of thinking to be done (and therefore the amount of energy expended) when there is little novel to be considered in the triggering situation. Memory chains are important enough to deserve their own name: I term them constructs.

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Everyone’s mind contains millions of constructs, most very small (such as the phrases we habitually use—our semi-automatic response [“Hello! How are you?”] to a neighbour’s greeting, for instance), others much larger (such as those that auto-pilot the movements of our hands and feet as we drive to work thinking of other things). Every time a construct is used, additional synaptic knobs form along its pathways. These enlarge the construct’s primary routes, which then offer less resistance to future biochemical transmissions. This, in turn, increases the probability that this route will be taken the next time one’s locus of thought is in this region of the brain.

Constructs are supremely valuable for all animals because they facilitate rapid reaction to danger. Constructs automate some of the brain’s activity, producing appropriate responses to stimuli for the least expenditure of energy and in the shortest possible time. Constructs in humans allow much mental activity to be carried out at the relatively fast, non-verbal, subconscious, second level of thinking. For instance, everyone (particularly athletes, musicians, and those executing rapid body movements) becomes more proficient through practice; an important part of practising involves the development of mental constructs.

However, acting solely in response to preformed mental constructs without at least some analysis of incoming stimuli to determine their implications can be dangerous for any animal. Constructs can undermine and limit the ability to perceive, analyze, understand, integrate and generally profit from observations. Furthermore, they diminish creativity and originality.

Constructs cause each of us to become progressively more set in our ways, simply because biochemical flows take the path of least resistance through a neuronal maze. Thus thoughts tend to follow the same neural paths, constantly reinforcing them. As we age, we encounter fewer situations where we need to think afresh about how to respond, for we have previously experienced many of a similar nature. Our thoughts simply follow patterns locked within earlier-formed constructs whenever more-or-less appropriate ones are found. Consequently, we begin acting in characteristic, typical, or even stereotypical, ways. Eventually, if we never try to break out of these neuronal ruts, we start to think that nothing is new, and we may slowly lose interest in external happenings.

Constructs may also monopolize thoughts. This is a particularly interesting feature from this book’s point of view. If a significant amount of time or energy is spent thinking about any one subject, a construct-dominated mind can develop. Hobbies, careers, lovers, philosophies, food, business, probably anything we care to consider, can create this effect. We probably all know an individual with whom any conversation soon turns into an exposition of their particular interest. This happens because their mind has long pursued one particular theme and found relationships between it and many other memories. Ideas which might simply be interesting but unconnected bits and pieces of information to other persons can become linked to the central theme of interest in an obsessed person’s mind. What once were dozens of discrete constructs can become one major Construct. This can change a fixated person’s whole outlook on life.

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Understanding that the mind develops (and is, to varying degrees, dominated by) a wide variety of mental constructs prepares us to investigate the two questions posed in the introduction to this chapter: what makes conversions so convincing, and from where might they come?

Reformations, conversions and revelations all involve mental constructs; we will consider each in turn.

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Reformations might be divided into two types: minor ones (which change one’s way of thinking but little else), and reformations which change behaviour. Neither kind is particularly significant to the current discussion, but will be examined because doing so helps us understand what happens when conversions and revelations occur.

We “reform” our way of thinking when we accept another’s point of view. For instance, someone might point out that we have always maintained that such-and-such was true, whereas, in fact, it is not true. They might then provide justifications that we realize are valid and, after a moment’s thought, we accept. In such cases, just a few, often secondary, neural constructs are disassociated. During this minor reformation, new links between a few memories will be formed, leaving the old associations to atrophy from neglect. This behaviour is usually the result of third-level conscious thinking, and typically happens during conversations or while reflecting upon something recently read, heard or seen. It is often permanent and will affect our thinking, but it may never affect our behaviour.

Behaviour-changing reformations are a somewhat more complex form of neuronal modification because more constructs are involved. However, the new neural patterns that form may not be permanent. For instance, recognizing that an excess of calories is going straight to the waistline and deciding to diet often produces a “reformation” that lasts no longer than a few weeks. More significant reformations, perhaps on the scale of forsaking habits such as alcohol, recreational drugs or gambling, may be more permanent. Reformations (of any kind) often fail without regular boosts such as those provided by support groups, because mental links to earlier constructs which present enticing goals (usually rich with associated emotions) remain.

More permanent reformations occur when some new mental purpose is held to be more attractive than a previous one, and decisions are then made in order to attain this new goal. As long as the latest purpose is sufficiently valued, the mind’s decision-making process refers to this new purpose for guidance. This means, of course, that reformations last only as long as the new purpose is held in higher regard than the previous one. For any reformation to last, the prior purpose must be permanently replaced by the new one. For example, memories of eating favourite chocolates and of their pleasurable taste sensations, might be replaced by thoughts of looking slim and being fit. Using terminology defined in ../../Making Decisions/, we might say that the purpose guiding our activities must be switched from valuing a sensation of gustatory pleasure to valuing slimness or health. For the reformation to be long lasting, a fresh construct must be deliberately built focused upon attaining the new end result. In short, it’s not the diet that produces enduring results, it’s the mind-set.

Reformations, then, are consciously made decisions to change one’s behaviour in order to gain a newly desired goal. They fail as soon as the goal or purpose loses its attraction.

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Conversions, on the other hand, create long-lasting effects. “Conversions” are the result of a change of belief, a belief that can be about anything. The following discussion relates only to religious conversions.

Religious conversions come in two flavours; those induced by some external influence (a speaker at a mass meeting, or in a church, for instance) and those self-induced (the ones that seem to arrive “out-of-the-blue”). The first kind happen relatively often; the second, rarely. The prerequisite for either kind to occur is a prepared mind (one that is usually quite stressed—see the next section for more about this).

Externally-induced conversions cause the converted to accept the theology of an existing religion. The environment, beliefs and purpose-for-living, often remembered from past exposures to the religion and usually already present as minor memory constructs within the mind, are accepted in their entirety. People undergoing induced conversions (whether from external or internal sources) are likely to explore and cement this happening by reading, talking to like-minded others, and thinking about what has happened. Mentally, they are realigning existing constructs, seeking and strengthening those that point toward the newly adopted purpose, and turning suddenly seen associations into connections, all the time reinforcing the new construct’s position and significance within their revised mind-set. Eventually, if the conversion experience has been particularly powerful, many formerly small and unconnected constructs become realigned and joined to make one large Construct. And, as noted in the previous section, this new Construct may come to dominate much of such individual’s thinking, and control much of their behaviour.

Externally induced conversions differ from reformations only in scale. Periodic refreshing is often needed if the adopted purpose is not to fade over time. This reinforcement is typically obtained by attending religious institutions or gatherings. Secular conversions occur, of course (to communism, for example) and these are commonly systematically reinforced by political boosts given in meetings. Terrorists, religious or otherwise, are often products of induced conversions; they, too, are given periodic indoctrination and training aimed at maintaining their level of commitment.

Self-induced religious conversions are also usually to an existing religion. Very rarely, they occur in the mind of individuals who do not convert to an existing religion but become the harbingers of a new one. It is this kind of event we must examine (although, as we will find, the causal mechanism in both situations is very similar).

Self-induced conversions are almost always the result of a “revelation.”

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As mentioned in section four of the last chapter, leaders of any significance are invariably people who have thought long and hard about existing conditions and how matters might be improved. Some leaders only slowly realize they have a workable solution to offer and then act. They might write articles and books, as did Karl Marx. Others (in particular most everyday leaders) appear to decide and act without spending any appreciable time thinking about what to do. This is usually because they have already experienced (or have earlier spent time working through) alternative possibilities, and they come to the role armed with several appropriate solutions, primed and ready for different contingencies.

However, sometimes individuals recognize in one blinding flash that they actually have the solution. In such cases, they are often said to have had a “revelation.” Such occurrences do not happen very often and only occur to those whose mind has been dwelling upon an apparently insurmountable problem for a considerable amount of time. For such individuals, there is an instant of recognition, when the truth is suddenly revealed. This has often been described (see next section for some documented examples) as being accompanied by misty patterns of light, and the whole experience is marked by a plethora of intensely strong and pleasurable emotions: surprise, wonder, elation, euphoria, and sometimes a feeling of being united with the universe. These emotions erupt the instant it is realized, with unequivocal certainty, that the definitive, long-sought, solution-to-a-critically-important-problem has been found. Accompanying feelings of pure joy sometimes continue for weeks.

Revelations that produce this effect need not always follow a search for meaning, or be the result of a religious mental struggle. Many scientists and artists have reported identical feelings to those mentioned above. These experiences occur, for them, the instant they realize they have found the answer to a problem long worked upon. Their emotions, just as the emotions of those experiencing a religious conversion, gush forth the moment their mind replaces many of its old and disjointed constructs with one that is more appropriate and functional. The “eureka” solution transforms disorder into order, doubt into certainty, complexity into simplicity, and stress into delight.

Those who have experienced a revelation of any kind, are often forced by their new Construct to become leaders, devoted to communicating to others the truth that has been revealed to them.

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But what is the source of such revelations? Such perfectly fitting, almost complete, solutions to long-pondered problems could not have come from nowhere. Some, even many, might insist that revelations could only come from a divine being. While this supposition cannot be entirely ruled out, it seems an unnecessarily complex explanation for the revelation experiences that have been reported by scientists and artists, and it simply obstructs further investigation when attempting to account for those of a religious nature. We should not accept the “divine origin” explanation too readily; there could be a more mundane source.

Once looked for, this source is not hard to find. The new-found solution, its organizing principle or purpose, and the accompanying Construct, all come from work done by subconscious second-level thinking. In other words, from the individual’s own mind. To fully appreciate just what happens to produce a revelation, we should first discuss a few non-religious (and therefore likely less controversial) examples of its more common occurrence.

We are all very familiar with third-level thinking, where we use words in our minds to think consciously about things. But, as noted earlier, this is not the full extent of our thought processes. Second-level thinking (when associations between memories, or between memories and related incoming information, are found and when more or less permanent links between memories may be formed) occurs subconsciously all the time. While not discussed in depth previously, other stimuli besides incoming information can instigate subconscious neural link-formation or thinking. One cause, important to our investigations, is stress—in particular, stress caused by constantly ruminating about the same, apparently insoluble, problem.

This kind of stress makes itself known in various ways—sometimes mentally, as with dreams or nightmares, occasionally physically, with ailments such as headaches or upset stomachs.

That dreaming is often related to stress is generally well-known. We have all probably experienced waking in the middle of the night, feeling anxious, and thinking that our problems are particularly serious. But, upon waking in the morning, following periods of REM (“rapid eye movement”) or dream sleep, we may feel that our predicament is not so bad after all. (We even have a saying, “you’ll feel much better in the morning,” that acknowledges this.) Occasionally, something marvellous happens: we awake with the answer we have been looking for, and know that our problem has been solved. Such occurrences illustrate a little of what our subconscious mind is capable; they also help to substantiate the fact that the mind is continuously working, even though we are not aware of it doing so. Dreams are secondary manifestations of this work; remembered portions of dreams provide fleeting glimpses of what has been happening at the subconscious second level during sleep.

Many people have recorded how long-elusive solutions sometimes arrive suddenly, quite unexpectedly, out of the blue. Henri Poincaré, a great mathematician, in an insightful essay Mathematical Creation, wrote that he discovered Fuchsian functions in a coffee-induced, semi-dreaming state, after spending fifteen days attempting to disprove their existence. In this essay, he explored how the subconscious must continue the search for a solution, then present the “good combination” to the conscious mind when found. He postulated that conscious thought liberated the elements of the problems, and that these might then fly about the subconscious mind like gnats or atoms of gas until a fortuitous encounter produced the sought-after “good combination.”

Many similar examples of second-level subconscious thought breaking through into second- and third-level conscious awareness have been described in the literature. One probably known by all organic chemists is Kekulé von Stradonitz’s 1865 realization that the benzene molecule is ring shaped. Kekulé reported thinking about possible structures while dozing in front of a fire, seeing long rows of carbon and hydrogen atoms dancing into different snake-like configurations in the flames, and eventually observing one snake seize hold of its own tail. He immediately awoke, recognizing instantly that this had to be the correct molecular arrangement.

Another example of this phenomenon was recently reported in the local press. The chairman of a company described how he was very surprised to find the answer to a problem he had been wrestling with for a week, written in his notebook when he opened it one morning at work. He remembered leaving the notebook downstairs when he went to bed the previous night, but nothing else. He then realized that he must have dreamed the answer, sleep-walked, written it down, and then gone back to bed, all without wakening. The answer in the notebook was perfect. It was immediately put into effect, and the company’s efficiency doubled.

Solutions so found are typically discovered upon wakening, but they can arrive, abruptly and unannounced, anytime. A recent book relates how a daytime breakthrough suddenly occurred to Dr. Folkman, a dedicated cancer researcher, while sitting in Boston’s Temple Israel. In another publication, it is reported that Charles Darwin remembered exactly where he was when he suddenly realized why offspring differed from their parents.

Returning to our main concern, it is now relatively clear what must be happening at the subconscious level before and during a revelation’s occurrence.

When awake, our conscious mind seeks solutions to problems by searching for relationships between memories, or between memories and incoming stimuli (recall the “drill-bit search” example given in Second-Level Thinking—Association). Using its knowledge of the properties of each element within the environment presenting the problem, the alert mind can determine when an appropriate solution has been found. Furthermore, both the conscious and subconscious are aware of ongoing searches and any resolutions. Similarly, when solutions cannot be found, this also is “known” both consciously and subconsciously.

However, unlike the conscious mind, the subconscious always addresses the same problem: stress. Any problem-related activity it undertakes is not aimed at finding a solution to a dilemma in mathematics, organic chemistry, cancer growth, or a reason to live, to use examples we have mentioned. The outcome sought by the subconscious is merely a path of lower bioelectrical resistance through the mental constructs continually being activated by the conscious mind. It seeks this because a path of lower resistance consumes less energy, and thus generates less stress.

The subconscious seeks routes of lower resistance when it can; that is, when its neural pathways are not occupied by incoming stimuli or pre-empted by demands from conscious-level activities. During this free time (obtained mostly when the body is sleeping), the subconscious seeks pathways of lower resistance (i.e., links that more directly join the involved memories) from within the mind’s museum of memories and constructs. In finding networks that reduce its energy consumption, the subconscious solves problems that interfere with its primary task of directing a healthy body, not those related to the world outside its realm. But, the subconscious does solve such problems, indirectly, and must do so relatively frequently.

Thus, simply by seeking a network that produces lower resistance and lessened stress, the subconscious finds routes which position formerly overlooked memories within new constructs. It does all of this, it must be emphasized, with absolutely no knowledge that the solution it has uncovered has any possible meaning in the real world.

Any time after a new neural network (construct) has been built in this manner, a revelation can occur. Revelations are simply sudden breakthroughs, from the subconscious to the conscious mind, of the new understandings that a revised neural network denotes.

Revelations of any kind, scientific, artistic, managerial, or otherwise (including those that set the stage for, and result in, a self-induced religious conversion) occur abruptly and quite unexpectedly. And because the solution presented has been tailor-made by the subconscious to relieve stress caused by the conscious mind’s incessant thinking about one particular problem, this solution solves that problem. It immediately feels right, there is a sudden release of tension, and a flood of emotion surges forth. The solution’s presentation, the instant it passes from subconscious to consciousness, may seem to be inexplicable, to artists, scientists and religionists. Some may see it as a divine act, and its nature may be such as to precipitate a self-induced religious conversion. Mystical experiences are only mystical because we do not understand how they might be produced. Our understanding of such phenomena is progressing, however. Experiments that induce oxygen starvation of the brain (i.e., a biochemical event) can replicate similar perceptions. Subjects reported seeing bright lights, colours, landscapes and people; hearing noises ranging from roaring to screaming; having out-of-body sensations; and feeling emotions of peace, detachment and pleasure—all of which made the subjects resist returning to consciousness, and all clearly fabricated within and by the brain or mind. (This investigation was carried out by doctors from the neurological department of the University Clinic Rudolf Virchow, Berlin, reported in 1994 in the British medical journal, The Lancet [and reviewed in The Ottawa Citizen on 24 September, 1994].)

M. A. Persinger and the Neuroscience Research Group at Laurentian University in Canada, have induced “near-death” and “mystical” experiences (with subjects reporting images of tunnels, lights, faces and figures) by subjecting volunteers to weak, transcerebral magnetic fields. As we learned in physics class, a changing magnetic field creates electrical currents in conductors, and neurons (which contain electrically charged chemical ions) act as electrical conductors. Thus, changing magnetic fields around the brain will induce random biochemical flows through neurons, activating stored memories but in distorted fashion. These are then interpreted by the mind to be the events as reported.

See also “A qualitative and quantitative study of the incidence, features and aetiology of near death experiences in cardiac arrest survivors,” Resuscitation, Vol. 48 (2) (2001) 149-156, for a clinical discussion of experiences similar to those described above.

(“Out-of-body” and other sensations formerly considered to be mystical, can also be repeatedly induced by electrically stimulating the right angular gyrus; see Olaf Blanke, et al., “Stimulating own-body perceptions,” Nature, 419, 2002, 269-270.)

What had taken so long to discover, comes, seemingly, from the unknown. Most importantly, the solution appears flawless—all of the pieces fit perfectly and make a unified whole. While the solution may not yet contain answers to all the questions that will likely come later, the individual knows instinctively and emotionally, as well as rationally, that this new-found solution will be able to provide them. Every part of the experience is magnificent.

Unfortunately, the found solution may be completely wrong. While the discovered solution is often accurate (for it is the result of much prior thought, both conscious and subconscious, by individuals well versed in their discipline), it can be erroneous, even for such individuals. The intense feelings and instant conviction experienced bear no relation to the truth of what is newly thought to be the answer. The solution always feels right, and it is right for the particular mind-set of constructs that conceived it. And it is also right in that it reduces energy consumption and stress. But the answer may be entirely false, and always will be, if the individual has had only incorrect knowledge or false assumptions to work with. Kepler’s experiences can serve to illustrate the effect of working with unsound knowledge. Kepler (an extremely careful, sixteenth century mathematician and astronomer) deduced, via mathematical investigations into the properties of regular solid figures, that there could only be six planets. (Of course, there are more than six planets, but no one knew this at that time.) Kepler was immediately filled with “great joy,” because he believed that he had discovered one of God’s mysteries.

The experiences related above demonstrate that hours of conscious, troublesome, problem-solving attempts usually preceded revelations. Since this kind of activity induces accompanying hours of stress-relieving, subconscious, mental activity, the most logical explanation for revelations (and the religious conversions that sometimes follow) is that they stem from this work amid the memories stored within the brain.

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This is an appropriate place to review a few of the major points discussed so far in Parts One and Two.

The brain’s chief function is to receive information detected by the body’s sensors and to analyze and redirect this information so that the body acts in a manner that best enables it to survive and reproduce.

Chunks of knowledge, experiences, thoughts, past emotions, etc., are stored in the brain as memories within neural networks, much like information is stored in computers as patterns in memory chips and on hard drives. The human mind accesses these memories both consciously and subconsciously.

The mind evolved as the “problem-solving software” of a brain that had to manage an increasingly complex body. (The body’s abilities became more complex over time as survival-enhancing mutations added structures upon existing structures. See Development Of Life On Earth and Complexity, Intelligence And Evolution for an elaboration of this phenomenon.)

The mind survives because it helps the body to survive. It does this by searching for and recognizing relationships between memories and stimuli from body sensors, then creating an awareness of alternative courses of action.

The universe’s causality has led its inhabitants to think (to the extent that they possess this capability) and act rationally. This ability began, and will continue (evolving as it does so), because those behaving in this manner are more likely to survive and reproduce than those who ignore its importance.

Solutions to everyday problems can only be found by consulting the environment presenting the problem situation. The criteria needed to draft and select rational solutions are always obtained from that environment. This environment can be the real universe, or it can be a social, cultural, artificial or other environment, including the private mental mind-set created by the blend of constructs each individual develops during his or her lifetime.

A purpose, attainable in the environment presenting the problem, must be valued and sought before a solution can be rationally chosen (i.e., a decision made) and “meaningful” action taken.

Language tremendously expedited the transfer of knowledge and understanding between generations. It has made humans the most adaptable species on this planet and it has accelerated the growth of their intelligence. However, language also allows us to expound metaphysical problems devoid of real world context. Such problems cannot be solved without first defining some appropriate metaphysical environment; furthermore, meaningful decisions cannot be made even within this environment without first defining and valuing a purpose.

Religions declare purposes and describe accompanying environments. These conceptions exist entirely and only within the minds of believers, and differ widely throughout the world. In effect, religions provide an environment where otherwise-unanswerable metaphysical questions such as, “what is the point of living/what is the meaning of life?” may be answered. This environment contains solutions and criteria to be used by believers when making a decision or choice. The religion’s goal (or purpose) is said to be attainable by anyone who chooses to live mentally within that environment. This purpose, once valued, is then used to assess options, make moral decisions or judgements, and regulate behaviour. (A similar effect is created when individuals adopt and conform to the behavioural standards defined by their social environment.)

“Revelations” occur when the results of subconscious, second-level, stress-relieving thinking break through into conscious thought. This phenomenon is accompanied by emotions of excitement, wonder and joy, chemically generated as the stress-induced tensions are released.

“Conversions” of any kind, religious or secular, and whether externally or self-induced (by way of a revelation), occur when one all-encompassing Construct connects or re-connects, then supersedes, numerous formerly poorly integrated neural constructs. The new Construct profoundly affects the thinking, decision making, and behaviour of the affected individual.

The intensity of self-induced revelations, the instant relief from stress they provide and the seemingly perfect answers they offer create conditions that convince recipient individuals that this is “the truth.” Such individuals often become close-minded in their way of interpreting information and firmly believe that their mind-set is the only correct way to think.

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Humans have built, nurtured and developed religions of various kinds for millennia. Primitive people venerated animals, snakes, birds, plants and insects, as well as the more usual mystical gods. Forms of astrology and magic often accompanied and added complexity to their beliefs. The sun, moon and stars, human ancestors, imaginary demons and spirits, have all been thrown into the mix to flavor religious philosophies at one time or another

Over the past twenty five centuries or so, the number of major religions has contracted to nineteen. However, each one of these includes many variations (Protestantism, for example, acknowledges over seventy), and each variation can be further subcategorized many times. In addition, an incredible number of minor cults lie half-hidden in the cities, towns, villages and backwoods of many nations. Society still has Satanism, voodoo, animism, warlocks and witches, all seeking (and finding, if occasional newspaper reports are to be believed) receptive audiences to extend their influence. In total, humans probably support a million or so different religions—and the number increases each year.

This chapter presents a brief overview of five principal religions, summarizes some of their commonalities and ends with a list of issues that, in my opinion, devalue their utility. It is necessarily a very cursory glance at only a few of their most obvious features; doubtless many readers will be able to add much that has been left out.

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Over half of the world’s population claim to be either Christian (over 2 billion), Muslim (about 1.2 billion), or Hindu (nearly 0.8 billion). Buddhists number over 0.3 billion. No other religion is supported by more than 200 million people, with most other doctrines claiming just a few million. Surprisingly, the founding monotheistic religion, Judaism, reports less than twenty million adherents. By way of comparison, over 0.9 billion people state that they do not follow a religion of any sort, and more than 0.2 billion call themselves atheists and deny the existence of any god.

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The basis of the Christian faith is the belief that a historical person who lived in the first century of the Common Era (CE), Jesus of Nazareth, was and is the "Christ" (from the Greek meaning "the one anointed" (by God)). This means, in Christian belief, that Jesus is both a human person and God incarnate.

The significance of the incarnation is that through his acceptance of human life and death by execution, and especially his resurrection from the dead, Jesus Christ liberates all of creation from the power of evil. Even more, Christians believe that Christ's resurrection allows any individual to become united to God in a way that was not possible before that event.

As God, Christ (Jesus) is understood specifically to be one of three interrelated facets or (somewhat misleadingly) "persons" of the divine. God is thus very frequently referred to as the "Holy Trinity", being the Father, Son (i.e. Christ) and Holy Spirit. The Holy Spirit is understood to be spiritually present in all things and as a result intimately accessible to every person.

Understanding the historical and theological context of the life of Jesus is very important to understanding the Christian faith. In particular, Jesus was a Jew, and framed his teachings in terms that accorded with the cultural environment of first-century Judaism. This is not considered accidental by Christians: rather, they believe that Jesus is the fulfillment of the teachings and prophecies of the Jewish faith: in Jewish terms, he is the Messiah. For Christians, the Jewish scriptures (especially the Psalms and the books of the prophets) give substantial support to this contention.

Much more important to most Christians than the Jewish scriptures (which are collectively referred to by Christians as the "Old Testament") is a shorter collection of works compiled in the decades following Christ's resurrection. This "New Testament" consists mainly of accounts of the life and teachings of Jesus and letters to early Christian communities and individuals. Christians' attitudes toward the New Testament vary greatly, but almost all would agree that it is a principal source for their knowledge of Christ.

Another basic source, at least for those known as Orthodox Christians and Catholic Christians, is the accumulated tradition of the Christian Church. That view of the importance of tradition is closely linked to those Christians' understanding of the Church itself, which differs significantly from the understanding held by most of those known as Protestant Christians. Very briefly, the Catholic and Orthodox ascribe to the Church a more directive and more authoritative function than do Protestants, who instead tend to emphasize the importance of individual decision-making in both doctrinal and institutional matters.

One point on which virtually all Christians agree is that their faith is not, despite the way it is often misrepresented in modern popular culture, simply a set of rules for moral living. The teachings of Jesus have important ethical components, and Christians are expected to live up to high standards of personal and social behavior. But it is the personal transformation of the individual that is the goal; in New Testament terms, the realization that "the Kingdom of Heaven is within you" (alternatively translated "among you").

Similarly, Christianity is often dismissed as being about "pie in the sky when we die" -- that is, a promise that following certain rules in this life will buy an eternal life in heaven after death, and a threat that failing to follow the rules ("sinning") will condemn one to eternal torment in hell. This view of God as an implacable, rule-bound judge is especially common in those cultures where the dominant form of Christianity has been the "Western" (Catholic and/or Protestant) form, but it is not a fair characterization even of those traditions. Rather, Christians of all kinds understand God more as a perfectly loving parent, and sin more as a sort of self-imposed illness. Indeed, one early Christian prayer addresses God as "the physician of our souls and bodies".

The global spread of Christianity is objectively attributable to several factors, not least the success of European cultures in subjugating and displacing many of the world's indigenous cultures. Even before the age of colonialism, however, Christianity experienced a remarkable dispersion. For example, among the earliest Christian communities are those in Ethiopia and Armenia. Early missions also reached China and India in the East, and Ireland in the West. This expansion reflects the importance in the Christian religion of "evangelism", or spreading the faith.

 * Return to Present Day Religions, Introduction
 * ../Islam/


text:
Developing A Universal Religion/Present Day Religions/Islam

Founded in Arabia by Muhammad early in the seventh century, Islam spread rapidly following Muhammad’s death in 632. During the Dark Ages, Islamic scientists, philosophers and physicians formed the intellectual centre of the world. Islam’s growth and dominance declined following the First Crusade (called by Pope Urban II), when a rabble of mostly Western European Christian armies took Jerusalem in 1099. (Jerusalem was regained for Islam in 1187 by the Muslim prince Saladin.)

Islam is practised today by approximately one-fifth of the world’s population. Muslims state that Muhammad was the last and greatest of many thousands of prophets. Muslims believe that all prophets were human and all were passing Allah’s words to humankind, that all prophets are therefore Muslim, and that only Islam is acceptable to Allah.

Muslims believe that the Koran (or Qur’an) contains Allah’s revelations to Muhammad and is therefore infallible. Because the sections of the Koran were memorized and written down by many followers and recorded in full shortly after Muhammad’s death it has retained its integrity over the years. The Koran teaches forgiveness, but allows punishment of wrongdoers. Martyrs who die in a jihad, or holy war, are assured a place in paradise.

A second significant source of Islamic doctrine is the Hadith literature, which describes what Muhammad did or said in particular circumstances. This text is not deemed to be infallible; it teaches that individuals should live to benefit humanity, and not live to seek immediate or future pleasure. According to Islam, Allah created and sustains the universe and all within. Nature is subservient to, and may be exploited by, mankind. Mankind is in the service of Allah, must worship Him, and must construct a social order that is ethical and free from corruption. As in Christianity, Muslims believe that there will be a Day of Judgement, when all humanity will be judged, with some going to the Garden or heaven, and others going to hell. In the meantime, “virtuous” nations are granted license to judge and punish “corrupt” nations.

Muslims are forbidden to eat the flesh of swine or to drink alcohol, and must adhere to the "five pillars." They must publicly profess their faith at least once in their life. They must pray five times each day, give alms or charity, fast from dawn to sunset during the month of Ramadan, and, if physically and economically able, make at least one pilgrimage to the Kaaba at Mecca. Men should cover their midsection and are forbidden to wear silk or gold jewellery. Women should cover their whole body, except for hands, feet and face. Men may have up to four wives but each must be treated equitably and justly. Women can initiate divorce. Possessions pass equally to all children. Racial equality is stressed, and the practice of different religions is allowed.

Islam is a way of life that covers all aspects of living. Its principles govern personal, social, political and economic thought and action with no aspect neglected. Consequently Islamic law contains and defines both legal and moral obligations, and several Islamic nations do not separate church from state. This practice has fostered the growth of Islamism (whose slogan is, “Islam is religion and State”). Islamists, a minority group of avid fundamentalists, particularly oppose “Western morality,” and believe that modernization has resulted in the breakdown of traditional family, societal, and religious values. They strive for a global theocracy and are not above using terrorism to achieve their ends. Moderate Muslims seem powerless to counter this activity from within Islam and any attempt to do so from without is regarded as an attack upon the Islamic faith. Perhaps for this reason outsiders often see Islam as an aggressive and ruthless religion.

 * Return to Present Day Religions, Introduction
 * ../Hinduism/


text:
Developing A Universal Religion/Present Day Religions/Hinduism

Hinduism, existing in India for some 5,000 years, has influenced many other religions, and has itself absorbed an enormous variety of beliefs and practices. These shape and colour every aspect of its very intricate metaphysics. Today, Hindus show more uniformity in their behaviour than in their beliefs; however, very few practices are universal to all.

The principal Hindu textual authorities are the three Vedas (the Rig-veda, whose content reaches back to the birth of Hinduism, the Yajur-veda, and the Sama-veda). These books are considered to be revelations about the Supreme Being (Brahman, who is said to be the source and ultimate reality of everything) and are not to be altered in any manner. A fourth veda, the Atharva-veda, is of lesser importance. There are many other Hindu sources of information, particularly the Brahmanas (rituals and myths) and the Upanishads (mystical meditations on the universe and meaning in life), however these authorities are too erudite for most Hindus to comprehend. Practical Hinduism is found in the Smriti (which is allowed to be modified, and which includes epics), many Puranas, and textbooks on sacred law.

Hindu beliefs include the notions that the universe contains many concentric heavens and hells (with India positioned at the centre), that time is both degenerative and cyclical, and that the universe is being intermittently destroyed and reborn. Many Hindus believe the soul leaves the body after death, to be reborn as another person, animal, vegetable, or other entity, with the “level” of rebirth being determined by past actions. Only continuously striving to improve both body and soul and the renunciation of all worldly desires can merit release from this endless recycling. Few Hindus actively seek this ideal. However, the pursuit of this goal has produced two distinct metaphysical and social systems.

“Worldly” Hindus live within an intricate, hierarchical, caste system that binds society and gives each person an identity and purpose. Born into a particular caste, each person is destined to perform certain appropriate duties—to marry within their caste, to raise a son, and to eat traditional food, for instance. Thus, for worldly Hindus, the key concepts of their philosophies are relationships, harmony and detachment or peace—not religion or a concern related to their god’s requirements for them. “Non-worldly” Hindus (who renounce the world) attempt to unite their individual soul with that of Brahman, the universal soul. Many of their practices (such as vegetarianism) have been incorporated into worldly Hinduism.

Each Hindu community is responsible for erecting and supporting a temple which it then manages. Most Hindus worship one of the male gods, Shiva or Vishnu, or the goddess Devi. However, they may just as readily worship any of hundreds of minor gods, some of whom can be particular to just one village or family.

Social ceremonial occasions include birth, the first time rice is eaten, first male haircut, purification after first menstruation, marriage, pregnancy blessings, cremation, sprinkling funeral ashes in a holy river, and annual ancestral offerings. Less-public daily ceremonials include chanting a hymn to the sun at dawn, and making offerings to the household shrine, or to special garden or village objects. Temples vary from small stone boxes to complex temple cities. Priests offer prayers at sunrise, attend their god, give food remnants to those worshipping, and perform sunset rituals. Processions are normally held each year to carry the god image around the temple, and goats may be sacrificed on special occasions. Numerous colourful and vibrant festivals are held annually, with some allowing all castes to mingle freely. Periodically, individuals (usually male) and, less commonly, entire families make pilgrimages to holy places, often walking hundreds of kilometres en masse to fulfill vows, to seek blessings or give thanks for those received, and to collect water for the household shrine.

Despite its multiple gods, variety in religious expression, diversity and apparent contradictions, the Hindu society flourishes and continues to attract converts, perhaps, in part, because central to its teachings is the universal desire to satisfy the human striving for Shanti, or peace of mind.

 * Return to Present Day Religions, Introduction
 * ../Buddhism


text:
Developing A Universal Religion/Present Day Religions/Buddhism

Buddhism is based upon the teachings of Siddhartha Gautama, known as Buddha, or Enlightened One. Born (circa 563 BC) a Hindu and raised as a prince of a small kingdom in Kapilavastu in Nepal, Gautama abdicated at 29 to lead an ascetic life and to practice Yoga. After doing so for six years he adopted a middle path between indulgence and self-denial, meditated, and eventually attained enlightenment. He then preached in various places, and subsequently formed a community of disciples.

Buddha is thought to have been a contemporary of the Jain founder Mahavira, and some scholars have suggested that they may have shared a common ascetic teacher, or guru. Buddhism and Jainism share many common themes and practices, including an emphasis on nonviolence and a belief that one achieves liberation through the renunciation of worldly ties which bind individuals to illusion through the process of karma, the accumulation of good and bad merit.

While Buddha retained some of the philosophical and cosmological structures of traditional Hinduism, like reincarnation and polytheism, he rejected other Hindu beliefs and practices, particularly the veracity of the Vedas, animal sacrifice, and the caste system. The Buddha's use of Hindu philosophical and cosmological terms should not be viewed as his religious endorsement of such views. To the contrary, Buddha explicitly made such ideas subservient to his fundamental teaching of the truth, or Dharma. Any person who finds such ideas an obstacle to understanding the Dharma is urged to renounce them.

The foundation of the Dharma is the “Four Noble Truths”: (1) that life is suffering, (2) caused by ignorance, (3) to be overcome by wisdom and compassion, (4) achievable by following the “Noble Eightfold Path.” The "Eightfold Path" espouses right (1) views, (2) intention, (3) speech, (4) action, (5) livelihood, (6) effort, (7) right-mindedness, and (8) contemplation. In turn, these are often grouped into three categories: wisdom, morality and concentration.

Any sentient being can, though its own efforts, become a Buddha. Buddhist mythology includes countless Buddhas, each presiding over their own universe in the past and future.

Records of Buddha’s actual teachings were not written until around the first century BCE, several hundred years after his death. During the intervening years, the unity of Buddha’s teachings was maintained by councils of monks who met (four times in five hundred years) to agree upon proper monastic discipline and what should be taught. Disagreements in early years led to eighteen schools of thought and caused many splits. Today two main forms survive, Theravada (which holds Buddha to be mortal), and Mahayana (which holds Buddha to exist in three forms, one immortal).

Generally speaking, Buddhists believe that individuals are composed of five, constantly changing “bundles,” which are comprised of feelings, perceptions, predispositions, consciousness, and the material body. Since this constant bundle-changing precludes the possibility of a soul (atman), the causal reincarnation link is attributed to ignorance, thoughts and sensations. Buddhists also believe in karma, whereby each act has an ethical consequence that brings punishment or reward during life, and which can determine the outcome of reincarnation. Being charitable, non-materialistic and unselfishly kind, having compassion for all, supporting the monasteries, not killing or stealing, avoiding alcohol and harmful language and not sexually misbehaving are considered to be correct behaviours. Reincarnation can only be halted through attaining the enlightened state of Nirvana.

Theravada Buddhism is most widespread in Sri Lanka, Myanmar, Laos, Cambodia and Thailand, and is returning, via the Untouchable caste, to India. Mahayana Buddhism is dominant (in a variety of forms) in the rest of the Buddhist world, principally China, Korea, Japan, Tibet, Central Asia, Vietnam, and Taiwan.

Theravada claims to be perpetuating the true teachings and practices of Siddhartha Gautama, and traces its descent from the original monastic community. The Theravadin ideal is to become an arhat, i.e., in a disciplined manner, attempt to manipulate their dharmas (a complexity of transient aspects that comprise the human existence) in order to suspend karma and thereby achieve Nirvana. Only monks can attain Nirvana, but the laity may hope to be reborn as monks after many reincarnations. Women and laity enjoy only limited participation in the monastic life.

Mahayana doctrine (originating between the second century BC and the first century Ad) holds that Buddha has a triple body-form: essence, bliss and transformation. “Essence” represents the absolute, which manifests itself in heavenly form as communal “bliss,” and which appears on Earth as “transformation.” (Siddhartha Gautama is held to have been such a transformation.) Mahayana Buddhism teaches that the true nature of all things is emptiness, and that this concept can be used in meditation.

Mahayana Buddhists believe that any individual can attempt to reach the stage of perfect enlightenment (bodhisattva). Of those reaching this state, some then choose to delay their entry into Nirvana in order to transfer merit to others through acts of compassion and loving kindness. (Mahayanists therefore consider the bodhisattva state to be higher than that of the Theravadin's arhat—who have more care for themselves than they do for others. As a result Mahayanists can revere bodhisattvas as deities during their lifetime.)

 * Return to Present Day Religions, Introduction
 * ../Judaism


text:
Talk:Primary Mathematics/Adding numbers

What exactly is a "Hi Ho Cherry O" and how does it apply to adding numbers?

title: Talk:Primary Mathematics/Adding numbers


text:
User:Pjmt~enwikibooks

Currently Doing

 * Everquest II Crafting Reference

title: User:Pjmt~enwikibooks


text:
Category:Book:Ada Programming/Ada 2005 feature

|Ada programming language -> |Ada Programming-> Ada 2005 -> Ada 2005 feature

Ada Programming modules containing references to an Ada 2005 feature.

Features


text:
Neapolitan/501 Neapolitan verbs/fà

fà

 * English: to do, make
 * Italian: fare

To form the compound tenses add the auxiliary verb (avé) + past participle (fatto)

1. Indicativo
 * a. presente
 * {| class="wikitable"

 * align="left"|io
 * align="left"|faccio (facc')
 * align="left"|tu
 * align="left"|faje (fa')
 * align="left"|isso/essa
 * align="left"|fa
 * align="left"|nuje
 * align="left"|facímmo
 * align="left"|vuje
 * align="left"|facíte
 * align="left"|isse/lloro
 * align="left"|fanno
 * }
 * align="left"|facíte
 * align="left"|isse/lloro
 * align="left"|fanno
 * }
 * }

 * b. mperfetto
 * {| class="wikitable"

 * align="left"|io
 * align="left"|facevo
 * align="left"|tu
 * align="left"|facive
 * align="left"|isso/essa
 * align="left"|faceva
 * align="left"|nuje
 * align="left"|facevamo
 * align="left"|vuje
 * align="left"|faciveve
 * align="left"|isse/lloro
 * align="left"|facevano
 * }
 * align="left"|faciveve
 * align="left"|isse/lloro
 * align="left"|facevano
 * }
 * }

 * c. passato remoto
 * {| class="wikitable"

 * align="left"|io
 * align="left"|facétte
 * align="left"|tu
 * align="left"|faciste
 * align="left"|isso/essa
 * align="left"|facétte
 * align="left"|nuje
 * align="left"|facéttemo
 * align="left"|vuje
 * align="left"|facisteve
 * align="left"|isse/lloro
 * align="left"|facéttero
 * }
 * align="left"|facisteve
 * align="left"|isse/lloro
 * align="left"|facéttero
 * }
 * }

 * d. futuro sémprece
 * {| class="wikitable"

 * align="left"|io
 * align="left"|faciarràggio
 * align="left"|tu
 * align="left"|faciarràje
 * align="left"|isso/essa
 * align="left"|faciarrà
 * align="left"|nuje
 * align="left"|faciarràmmo
 * align="left"|vuje
 * align="left"|faciarràte
 * align="left"|isse/lloro
 * align="left"|faciarrànno
 * }
 * align="left"|faciarràte
 * align="left"|isse/lloro
 * align="left"|faciarrànno
 * }
 * }

2. Cungentivo
 * a. mperfetto
 * {| class="wikitable"

 * align="left"|io
 * align="left"|fasse, facesse
 * align="left"|tu
 * align="left"|fasse, facisse
 * align="left"|isso/essa
 * align="left"|fasse, facesse
 * align="left"|nuje
 * align="left"|fassemo, facessemo
 * align="left"|vuje
 * align="left"|fasseve, facisseve
 * align="left"|isse/lloro
 * align="left"|fasseno, facesseno
 * }
 * align="left"|fasseve, facisseve
 * align="left"|isse/lloro
 * align="left"|fasseno, facesseno
 * }
 * }

3. Cundiziónale
 * a. presente
 * {| class="wikitable"

 * align="left"|io
 * align="left"|farría, faciarrìa
 * align="left"|tu
 * align="left"|farrísse, faciarrìsse
 * align="left"|isso/essa
 * align="left"|farría, faciarrìa
 * align="left"|nuje
 * align="left"|farríamo, faciarrìamo
 * align="left"|vuje
 * align="left"|farrísseve, faciarrìsseve
 * align="left"|isse/lloro
 * align="left"|farríano, faciarrìano
 * }
 * align="left"|farrísseve, faciarrìsseve
 * align="left"|isse/lloro
 * align="left"|farríano, faciarrìano
 * }
 * }

4. 'Mperativo
 * a. presente
 * {| class="wikitable"

 * align="left"|tu
 * align="left"|fa, faje
 * align="left"|nuje
 * align="left"|facimmo
 * align="left"|vuje
 * align="left"|facite
 * }
 * align="left"|facite
 * }

5. Participio passato
 * fatto

6. Gerunnio
 * facenno

title: Neapolitan/501 Neapolitan verbs/fà


text:
Category:Malaysian recipes

Recipes from Malaysia.

title: Category:Malaysian recipes


text:
User:Sars~enwikibooks

x

title: User:Sars~enwikibooks


text:
User talk:Sars~enwikibooks

x

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Sars. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Sars~enwikibooks that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:42, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:28, 19 April 2015 (UTC)

title: User talk:Sars~enwikibooks


text: Ukrainian/Simple Sentences

title: Ukrainian/Simple Sentences