|
On the Number 11
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| 1) | The 6th odd number = 1, 3, 5, 7, 9, 11 | ||||||||
| 2) | The 5th prime number = 2, 3, 5, 7, 11 | ||||||||
| 3) | The 5th Lucas number = 1, 3, 4, 7, 11 18, 29, 47, 76, 123 | ||||||||
| 4) | Sum of the 3rd odd & 3rd even numbers = 5 + 6 = 11 | ||||||||
| 5) | Sum of the 1st, 2nd, and 4th odd numbers = 1 + 3 + 7 = 11 | ||||||||
| 6) | Sum of the 1st & 4th triangular numbers = 1 + 10 = 11 | ||||||||
| 7) | Sum of the 2nd composite number and 3rd prime number = 6 + 5 = 11 | ||||||||
| 8) | Sum of the 1st prime number and the 3rd square number = 2 + 9 = 11 | ||||||||
| 9) | Sum of the 4th prime number and the 2nd square number = 7 + 4 = 11 | ||||||||
| 10) |
Sum of the 4th & 6th
Fibonacci numbers = 3 + 8 = 11 ( Leonardo Pisano Fibonacci, 1170-1250) | ||||||||
| 11) |
Sum of the 2nd, 3rd, 4th, and 5th
Fibonacci numbers = 1 + 2 + 3 + 5 = 11 | ||||||||
| 12) | Difference in the 6th and 5th square numbers = 62 + 52 = 36 - 25 = 11 | ||||||||
| 13) | Difference in the 11th and 10th triangular numbers = 66 - 55 = 11 | ||||||||
| 14) | The 11th lucky number is 37. | ||||||||
| 15) | The sum of the 1st, 2nd, and 3rd lucky numbers = 1 + 3 + 7 = 11 | ||||||||
| 16) | The sum of the 1st, 2nd, and 3rd Mersenne numbers = 1 + 3 + 7 = 11 | ||||||||
| 17) | The quotient of the 10th lucky number and the 2nd odd number = 33 / 3 = 11 | ||||||||
| 18) | The quotient of the 11th and the 1st even number = 22 / 2 = 11 | ||||||||
| 19) | The 11th palidrome number: 0, 1, 2, 3, 4, 5, 6, 7, 8, 9, 11 | ||||||||
| 20) | The 4th number that remains the same when written upside down = 0, 1, 8, 11, 69, 88, 96, 101, 111 | ||||||||
| 21) | The 94th & 95th digits of pi, π = 11 | ||||||||
| 22) | The 34th & 35th digits of phi, φ = 11 | ||||||||
| 23) | The Roman numeral for 11 is XI. | ||||||||
| 24) |
Shi Yi
is the Chinese ideograph for 11.
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| 25) |
11 in different languages: French: onze, German: elf, Italian: undici, Portugese: onze, Spanish: once | ||||||||
| 26) | Steel wedding anniversary celebrates 11 years of marriage. | ||||||||
| 27) |
The 11th day of the year =
January 11 (January 11 Birthdays: Alexander Hamilton 1755, Ezra Cornell 1807, William James 1842) | ||||||||
| 28) | K is the 11th letter of the English alphabet . | ||||||||
| 29) | 
Kaph
is the 11th letterof the Hebrew alphabet, and means "grasping hand", with a numeric value of 20. | ||||||||
| 30) |
Lambda (Λ λ)
is the 11th letter of the
Greek alphabet, meaning service, with numeric value of 30 | ||||||||
| 31) |
Zaay
is the 11th letterof the Arabic alphabet. | ||||||||
| 32) | Atomic Number of Sodium (Na) = 11 (11 protons & 11 electrons). Sodium is a silvery white alkali metal. Sodium Fluoride (NaF) is a white crystalline solid with melting point of 996o C. | ||||||||
| 33) | Atomic Weight of Boron (B) = 11 (10.811). Boron is black and semi-metallic. Chemically it is closer to silicon than to aluminium, even though it is a Group 13 element. | ||||||||
| 34) |
The 11th amino acid in the 141-residue alpha-chain of Human Hemoglobin is Lysine (K) The 11th amino acid in the 146-residue beta-chain of Human Hemoglobin is Valine (V) Single-Letter Amino Acid Code Alpha-chain sequence of human hemoglobin: VLSPADKTNVKAAWGKVGAHAGEYGAEALERMFLSFPTTKTYFPHFDLSH GSAQVKGHGKKVADALTNAVAHVDDMPNALSALSDLHAHKLRVDPVNFKL LSHCLLVTLAAHLPAEFTPAVHASLDKFLASVSTVLTSKYR Beta-chain sequence of human hemoglobin: VHLTPEEKSAVTALWGKVNVDEVGGEALGRLLVVYPWTQRFFESFGDLST PDAVMGNPKVKAHGKKVLGAFSDGLAHLDNLKGTFATLSELHCDKLHVDP ENFRLLGNVLVCVLAHHFGKEFTPPVQAAYQKVVAGVANALAHKYH | ||||||||
| 35) |
Dainty Bess RoseHybrid Tea Rose Hybridized by Archer, 1925 (Ophelia x Kitchener of Khartoum) 4-11 petals light pink, maroon stamens bud opens to a 5-inch flower light tea fragrance & blooms through summer & autumn 5-6 feet upright bush Bees love this bush. | ||||||||
| 36) |
.jpg)
11th Presidentof the United States is James Polk (1795-1849) who served (1845-1849). Polk was on the 11¢ stamp issued on September 8, 1938 in the Presidential Series. | ||||||||
| 37) |
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| 38) | 11th State to enter the Union is New York (July 26, 1788) | ||||||||
| 39) |
The following sports are played with teams of 11 players on the field: American football, cricket, field hockey, and soccer. | ||||||||
| 39A) |
when he played college basketball at Indiana University. Photo: Isiah Thomas of Indiana soars to the basket past North Carolina's Jimmy Black during the 1981 NCAA championship game in Philadelphia. Indiana defeated North Carolina, 63-50, for the title and Thomas was named MVP of the tournament. Photo by Rich Clarkson | ||||||||
| 39B) |
 11 is the uniform number of David Newhan, rookie infielder of the Baltimore Orioles. Newhan batted .376 in 37 games (7-30-2004), had at least one hit in 31 of his first 33 games. Newhan hit safely in his first 15 Orioles games with .424 batting average. On July 21 at Fenway Park, he hit an inside-the-park home run off Pedro Mart?z. He finished the game with four hits. It was his third four-hit game as an Oriole. | ||||||||
| 40) | Sunspot cycle peaks every 11 years (Sunspot #: 1700-1995; 1980-2003) | ||||||||
| 41) |
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| 42) | The
Elevenses
is a tea or coffee taken at midmorning and often accompanied by a snack (British custom). | ||||||||
| 43) |
11 days were lost when the British imposed the
Gregorian calendar in
1752, decreeing that the day following September 2 be called September 14. | ||||||||
| 44) |
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| 45) |
Cities located at 11o longitude: Munich, Germany: 11o 34' E longitude & 48o 9' N latitude Monrovia, Liberia: 10o 48' W longitude & 6o 18' N latitude Cities located at 11o latitude: Phnom Penh, Cambodia: 11o 33' N latitude & 104o 51' E longitude Baranquilla, Colombia: 10o 59' N latitude & 74o 48' W longitude | ||||||||
| 46) | Armistice: World War I ended on the 11th hour of the 11th day of the 11th month (Nov. 11, 1918) | ||||||||
| 47) | Apollo 11 made the first lunar landing on July 20, 1969. | ||||||||
| 48) | At the 76th Academy Awards (Feb. 29, 2004) "The Lord of the Rings: The Return of the King," the last in a trilogy based on the epic fantasy by J. R. R. Tolkien, won all 11 Oscars for which it was nominated, including best picture. It tied the record for most wins with " Titanic" (1997) and " Ben-Hur" (1959) [ New York Times, March 1, 2004] | ||||||||
| 49) | The Eleventh Commandment is a feature length film by Allied Pictures Corp. (1933) adapted from the story The Pillory by Brandon Fleming. (Richard Bertrand Dimmitt, A Title Guide to the Talkies, Scarecrow Press, NY, 1965, p. 455) | ||||||||
| 50) | The Eleventh Commandment (1962) is a sciece fiction novel by Lester del Rey (USA). In a heavily overpopulated future, the Roman Catholic Church continues to encourage people to be fruitful and multiply. But there is a scientific reason behind this apparent madness. (David Pringle, The Ultimate Guide to Science Fiction, 2nd Ed., Scolar Press, Aldershot, UK, 1990, p. 117) | ||||||||
| 51) | 
Aquarius is the 11th sun sign of the
Zodiac (January 21-February 19).
Medieval Manuscripts.
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| 52) | The 11th House in Astrology is concerned with careers, friendships, relationships. Clubs, teams, organizations are related to the 11th house. | ||||||||
| 53) | Sabian symbol of Aquarius 11o: During a silent hour, you receive a new inspiration which may change your life. You may find that despite racking your brains there has been no rational guidance. You need to slow down and open up to the message of your inner inspiration. The rational mind can be so noisy and interfere with the flow of the intuition. Quieten your thoughts and let your wisdom flow. Welling creative power. Inspiration = breathing in the spirit. If negative - exclusion of others. Obsession with one's self or objectives. | ||||||||
| 54) | The dog is the 11th sign of the Chinese Animal Zodiac based on the lunar year. Dog-year people are honest, intelligent, and straightforward, with a deep sense of loyalty and justice. The previous dog year was Feb. 10, 1994 to Jan. 30, 1995. The next lunar dog year is Jan. 29, 2006 to Feb. 17, 2007. People born in the dog year include Voltaire, Winston Churchill, Mother Teresa, Chou En-lai, Sophia Loren, Elvis Presley, and Bill Clinton. | ||||||||
| 55) | Moses Maimonides (1135-1204) expounded 11 degrees of prophecy in The Guide of the Perplexed, II.45 | ||||||||
| 56) |
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| 57) |
German Rhineland carnival season
begins on 11.11 at 11:11 A.M. in Cologne. Annemarie Schimmel, The Mystery of Numbers (1993), p. 191 | ||||||||
| 58) |
In modern string theory physics,
11 dimensions are proposed to exist in the universe. (Leonard Susskind, Superstrings, Physics World, Nov. 2003) | ||||||||
| 59) | 11th Station of the Cross: Crucifixion of Jesus (14 Stations of the Cross, Via Dolorosa) | ||||||||
| 60) | 11th hour: the latest possible time (e.g. won his reprieve at the eleventh hour) | ||||||||
| 61) |
"Elf is die Sünde. Elfe überschreiten die zehn Gebote." "Eleven is the sin. Eleven transgresses the Ten Commandments." — Seni the astrologer in Die Piccolomini (1799) by Friedrich Schiller (1759-1805) | ||||||||
| 62) |
René Guenon emphasized the positive values of 11 by explaining it as "the great number of the hieros gamos", the sacred marriage between macrocosm & microcosm (heaven & earth): (2 x 3) + (2 + 3) = 6 + 5 = 11 | ||||||||
| 63) |
In the song
The Twelve Days of Christmas: "On the eleventh day of Christmas my true love gave to me eleven pipers piping" | ||||||||
| 64) |
11 as symbol of renewal & rebirth: a fresh new decade— Out of the perfect 10, a child is born— the number 11, When "1" reaches its highest number in the decade, "10", it starts over again, beginning with 11. James Joyce's Finnegans Wake cites "1132" frequently to symbolize "The Fall" (32 ft/sec/sec, gravitational constant) and "Resurection" or "Rebirth" (11, start of a new decade). | ||||||||
| 65) |
Hymn 11 in Book 1 of the
Rig Veda
is an invocation to Indra:
All sacred songs have magnified Indra expansive as the sea, The best of warriors borne on cars, the Lord, the very Lord of strength. Strong in thy friendship, Indra, Lord of power and might, we have no fear. We glorify with praises thee, the never-conquered conqueror. The gifts of Indra from of old, his saving succours, never fail, When to the praise-singers he gives the boon of substance rich in kine. Crusher of forts, the young, the wise, of strength unmeasured, was he born Sustainer of each sacred rite, Indra, the Thunderer, much-extolled. Lord of the thunder, thou didst burst the cave of Vala rich in cows. The Gods came pressing to thy side, and free from terror aided thee, I, Hero, through thy bounties am come to the flood addressing thee. Song-lover, here the singers stand and testify to thee thereof. The wily Susna, Indra! thou o'er-threwest with thy wondrous powers. The wise beheld this deed of thine: now go beyond their eulogies. Our songs of praise have glorified Indra who ruleth by his might, Whose precious gifts in thousands come, yea, even more abundantly. Rig Veda Book 1, 11.1-8 (circa 1500 B.C.) (translated by Ralph T. H. Griffith, 1896) | ||||||||
| 66) | The word eleven occurs 24 times in the Bible. The word eleventh occurs 20 times in the Bible. The Complete Concordance to the Bible (New King James Version) Thomas Nelson Publishers, Nashville, TN (1983), p. 252 | ||||||||
| 67) |
The word "apple" is cited 11 times in the Bible, all in the Old Testament. The Complete Concordance to the Bible (New King James Version) Thomas Nelson Publishers, Nashville, TN (1983) | ||||||||
| 68) |
11th word of the King James Version of the Bible's Old Testament Genesis = And
1: In the beginning God created the heaven and the earth. 2: And the earth was without form, and void; and darkness was upon the face of the deep. — Genesis I.1-2 (1611) | ||||||||
| 69) |
Joseph dreamed that the sun, the moon, and the eleven stars bowed to him. ( Genesis 37.9) | ||||||||
| 70) |
Moses was instructed to make curtains of goats' hair to be a covering upon the tabernacle: "eleven curtains shalt thou make." ( Exodus 26.7) | ||||||||
| 71) |
Opening words of the
Pistis Sophia (circa 150 A.D.): After Jesus had risen from the dead he spent eleven years speaking with his disciples. Pistis Sophia I.1 (Translated by Violet MacDermott, Edited by Carl Schmidt, Nag Hammadi Studies, IX: Pistis Sophia, E. J. Brill, Leiden, 1978, p. 3 Also The Fall of Sophia, Lindisfarne Books, Great Barrington, MA, 2001, p. 103) | ||||||||
| 72) |
In the 11th Psalm, David rejoices in the justice of God: In the Lord put I my trust: how say you to my soul, Flee as a bird to your mountain? For the righteous Lord loves righteousness; his countenance does behold the upright. Psalms 11.1 & 11.7 (1017 BC) | ||||||||
| 73) | Book 11 of Proverbs: By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. He that is void of wisdom despises his neighbor: but a man of understanding holds his peace. The fruit of the righteous is a tree of life; and he that winneth souls is wise. Proverbs 11.11-12, 11.30 (700 BC) | ||||||||
| 74) |
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. ( Matthew 28.16) | ||||||||
| 75) |
11 apostles remained with Jesus after the treason & suicide of Apostle Judas: And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. ( Acts 1.13) | ||||||||
| 76) |
Jesus' parable of the vineyard laborers: And about the eleventh hour he went out, and found others standing idle, and says unto them, Why stand you here all the day idle? (Matthew 20.6) | ||||||||
| 77) |
11th Hexagram of the I Ching: T'ai / Peace
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| 78) |
.jpg)
Lao Tzu,
Tao Te Ching, Verse 11 :
Thirty spokes converge on a hub | ||||||||
| 79) | 
11th Verse in Chapter 2 of
Analects of Confucius:Confucius said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others." 11th Verse in Chapter 4 of Analects of Confucius: Confucius said, "The superior man thinks of virtue; the inferior man thinks of possessions. The superior man thinks of laws; the inferior man thinks of personal favors." 11th Verse in Chapter 11 of Analects of Confucius: Chi Lu asked about serving the spirits of the dead. Confucius said, "While you are not able to serve men, how can you serve their spirits?" Chi Lu added, "I venture to ask about death?" Confucius answered, "While you do not know life, how can you know about death?" 11th Verse in Chapter 15 of Analects of Confucius: Confucius said, "If a man take no thought about what is distant, he will find sorrow near at hand." 11th Verse in Chapter 16 of Analects of Confucius: Confucius said, "Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water— I have seen such men, as I have heard such words. Living in retirement to study their aims, and practicing righteousness to carry out their principles— I have heard these words, but I have not seen such men." Confucius (551-479 B.C.), Analects, 2.11, 4.11, 11.11, 15.11, 16.11, (circa 500 B.C.), Translated by James Legge, Clarendon Press, Oxford, 1893 | ||||||||
| 80) |
Tzu-ssu,
Doctrine of the Mean or Chung Yun, Verse 11:
Confucius said, "The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. It is only the sage who can do this. Tzu-ssu (492-431 B.C.), Doctrine of the Mean, 27.1-7, (circa 400 B.C.), Translated by James Legge, Clarendon Press, Oxford, 1893 | ||||||||
| 81) |
Section 11 of
Works of Mencius:
Mencius said, "The path of duty lies in what is near and men seek for it in what is remote. The work of duty lies in what is easy, and men seek for it in what is difficult. If each man would love his parents and show the respect to his elders, the whole empire would enjoy tranquillity." (IV.i.11) Mencius said, "The great man does not think beforehand of his words that they may be sincere, nor of his actions that they may be resolute— he simply speaks and does what is right." IV.ii.11 Mencius (371-289 B.C.), Works of Mencius, IV.i.11, (circa 300 B.C.), Translated by James Legge, Clarendon Press, Oxford, 1893 | ||||||||
| 82) |
11th Verse in Chapter 18 of
Astavakra Gita (Sage Astavakra's dialogue with King Janaka): Whether he possesses the kingdom of heaven or adopts the condition of a beggar, whether he gains or loses, whether in society or solitude, the yogi free from desires finds no difference. Astavakra Gita Chapter 18, Verse 11 (circa 400 B.C.) (adapted from Radhakamal Mukerjee, Motilal Banarsidass, Delhi, 1971, p. 137) | ||||||||
| 83) |
Chapter 11 of Buddha's
Diamond Sutra: The Buddha said, "Subhuti, what do you think? If there were as many rivers as there are grains of sand in the great river of the Ganges, would the number of grains of sand in all those rivers be great? Subhuti replied, "The number of rivers would be great, Bhagavan, how much more so their grains of sand... The Buddha said, "Subhuti, if then, a man or woman filled as many worlds as that with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, and a noble son or daughter grasped but on four-line gatha of this dharma teaching and made it known and explained it to others, the body of merit produced as a result would be immeasurably, inifinitely greater. Buddha, Diamond Sutra Verse 11 (400 B.C.) (translated by Red Pine, Counterpoint, Washington DC, 2001) (translated by A. F. Price, 1947) | ||||||||
| 84) |
11th Verse of Buddha's
Dhammapada: Pairs Those who take the unreal for the real, and who in the real see the unreal, they, wandering in the sphere of wrong thought, will not attain the real. Buddha, Dhammapada Verse 11 (240 B.C.) (translated by Sangharakshita, Dhammapada: The Way of Truth, 2001, p. 15) | ||||||||
| 85) |
Chapter 11 of Chuang Tzu is titled "On Letting Alone": Kuang Ch'êng Tzu instructs the Yellow Emperor: "Cherish that which is within you, and shut off that which is without; for much knowledge is a curse. Then I will place you upon that abode of Great Light which is the source of the positive Power, and escort you through the gate of Profound Mystery which is the source of the negative Power. These Powers are the controllers of heaven and earth, and each contains the other. Cherish and preserve your own self, and all the rest will prosper of itself. Chuang Tzu (369 BC-286 BC) Chuang Tzu: Taoist Philosopher and Chinese Mystic, Chapter XXVII: Language, p. 267 Translated by Herbert A. Giles (2nd Edition, 1926) George Allen & Unwin Ltd., London, 1961, p. 111. | ||||||||
| 86) |
Chapter 11 in the
Bhagavad Gita Arjuna is awestruck seeing Krishna's celestial self: If the light of a thousand suns suddenly arose in the sky, that splendour might be compared to the radiance of the Supreme Spirit. Bhagavad Gita XI.12 (circa 400 BC) (translated by Juan Mascaró, Penguin, 1962, p. 90) | ||||||||
| 87) |
11th Book of Enoch describes the Messianic Kingdom:
And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.' — Book of Enoch XI.1-2 (circa 105 B.C.-64 B.C.) translated by R. H. Charles, S.P.C.K., London, 1917, p. 39 | ||||||||
| 88) |
11th Saying of
Gospel of Thomas (circa 150 A.D.): Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it come alive. When you are in the light, what will you do? On the day when you were one, you became two. But when you become two, what will you do?" Gospel of Thomas 11 (114 sayings of Jesus) (translated by Stephen Patterson and Marvin Meyer, 1992) | ||||||||
| 89) |
Chapter 11 of
Pistis Sophia (circa 150 A.D.): [Jesus said:] "It happened now, when I saw the mystery, of all these words in the garment which was sent to me, I put it on in that hour, and I gave light exceedingly, and I flew to the height, and I came before the gate of the firmament, shining exceedingly, there being no measure to the light which I had. And the gates of the firmament were agitated against one another, and they all opened at the same time... And they looked upon the shining garment of light which I wore, they saw the mystery of their name within it... And they all sang praises at the same time to the innermost of the inner." Pistis Sophia Ch. 11 (Translated by Violet MacDermott, Edited by Carl Schmidt, Nag Hammadi Studies, IX: Pistis Sophia, E. J. Brill, Leiden, 1978, pp. 20-21) | ||||||||
| 90) |
Chapter 11 of
Books of Jeu (circa 200 A.D.): And there are twelve heads in each treasury, that is his ranks, that is these names which are in the places. And there are twelve in each rank, and this name is that of the twelve, except for those that will be in them, when they sing praises to my Father, so that he gives light-power to them. These are they which ... emanated forth from him when the power of my Father radiated within him. He emanated twelve emanations. There are twelve heads in each emanation, and this name is that of the twelve; and there are twelve according to each one of the ranks, that is these, and they are one outside the other endlessly, except for their watchers of the emanations. The three watchers:... Books of Jeu Ch. 11 (Translated by Violet MacDermott, Edited by Carl Schmidt, Nag Hammadi Studies, XIII: The Books of Jeu, E. J. Brill, Leiden, 1978, p. 57) | ||||||||
| 91) |
11th Tetragram of the T'ai Hsüan Ching: Ch'a / Divergence February 5 - February 9 (a.m.):
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| 92) |
Stanza 11 of Nagarjuna's Seventy Stanzas on Emptiness: Ignorance cannot originate as a cause except in dependence on the karmic formations. Also, the karmic formations cannot originate except in dependence on their cause, which is ignorance. Because ignorance and karmic formations are interrelated as cause and effect so these two are known by a valid cognizer not to exist inherently. Nagarjuna (circa 150-250 A.D.), Seventy Stanzas on Emptiness (translated by David Ross Komito, Snow Lion Publications, Ithaca, NY, 1987, p. 81) | ||||||||
| 93) |
11th Trigraph of the Ling Ch'i Ching: Ts'ai Ta / Talent Advancing The image of tranquility and auspiciousness A host of yang flourishing below Ch'ien (Heaven) * Northwest Oracle: Respectful and refined the many officers, excellent virtue glorious and bright. Seeing each other, happy and joyous, lasting pleasure without calamity. Verse: Nobles assist each other in the darkness, Retirement and employment must be appropriate. Do not sigh about the flower branches being few, You must realize that the fruit will form later. Tung-fang Shuo, Ling Ch'i Ching (circa 222-419) (trans. Ralph D. Sawyer & Mei-Chün Lee Sawyer, 1995, p. 49) | ||||||||
| 94) |
Han-shan's 11th Poem of
Collected Songs of Cold Mountain: give me a hidden eddy a residence free from dust and noise trampled grass for my path overhead clouds as neighbors birds to help me sing no one asking about Dharma this Saha tree nowadays has springs of how many years Han-shan (fl. 627-649), Collected Songs of Cold Mountain, Poem 11 (translated by Red Pine, 1990) ( Robert G. Henricks translation, 1990; Burton Watson translation, 1962) | ||||||||
| 95) |
Chapter 11 of Mohammed's
Holy Koran is titled "The Holy Prophet" Except those who are patient and do good, they shall have forgiveness and a great reward. And keep up prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil deeds this is a reminder to the mindful. And be patient, for surely Allah does not waste the reward of the good-doers. Mohammed (570-632), Holy Koran 11.11, 11.114, 11.115 (7th century AD) (translated by M. H. Shakir, Holy Koran, 1983) | ||||||||
| 96) |
Section 11 of Hui-Neng's Platform Sutra of the Sixth Patriarch (714 A.D.) When Chen Hui-ming, a general of the third rank caught up with me, I threw the robe and begging bowl on a rock, saying, "This robe is nothing but a symbol. What is the use of taking it away by force?" I then hid myself. When he got to the rock, he tried to pick it up, but couldn't do it. Then he shouted, "I came for the Dharma not for the robe." I came out of my hiding place, and asked him, "Not thinking of good or evil, this moment here and now, what is your original face before your parents were born?" As soon as he heard it, he was at once enlightened. Hui-Neng (638-713), Platform Sutra of the Sixth Patriarch, Section 11 (adapted from Philip B. Yampolsky's translation, Columbia University Press, NY, 1967, p. 134) | ||||||||
| 97) |
11th Verse of Chapter 1 in Santideva's Bodhicaryavatara: You who are accustomed to dwelling abroad in the marketplaces of destiny, seize firmly that highly priced jewel, the Thought of Enlightenment, so well-attested by those of immeasurable thought, the unique leaders of the world's caravan. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment I.11 (Praising the Thought of Enlightenment) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 144) | ||||||||
| 98) |
Section 11
of Hui Hai's Zen Teaching on Sudden Illumination: Q: What are the 'three methods of training (to be performed) at the same level' and what is meant by performing them on the same level? A: They are discipline (vinaya), concentration (dhyana) and wisdom (prajna). Q: Please explain them one by one. A: Discipline involves stainless purity. Concentration involves the stilling of your minds so that you remain wholly unmoved by surrounding phenomena. Wisdom means that your stillness of mind is not disturbed by your giving any thought to that stillness, that your purity is unmarred by your entertaining any thought of purity and that, in the midst of all such pairs of opposites as good and evil, you are able to distinguish between them without being stained by them and, in this way, to reach the state of being perfectly at ease and free of all dependence. Furthermore, if you realize that discipline, concentration and wisdom are all alike in that their substance is intangible and that, hcnce, they are undivided and therefore one— that is what is meant by three methods of training performed at the same level. Hui Hai (circa 788 A.D.), Zen Teaching on Sudden Illumination, Section 11 (translated by John Blofeld, Rider & Co., London, 1962) | ||||||||
| 99) | 
Section 11
of Huang Po's
Zen Teaching on the Transmission of Mind:Q: If 'there's never been a single thing', can we speak of phenomena as non-existent? A: 'Non-existent is just as wrong as its opposite. Bodhi means having no concept of existence or non-existence. Huang Po (died 850 A.D.), Zen Teaching on the Transmission of Mind, The Wan Ling Record, Section 11 (translated by John Blofeld, Rider & Co., London, 1958, p. 78) | ||||||||
| 100) |
Section 11 of Record of the Chan Master "Gate of the Clouds": Someone asked, "What is my 'I'?" The Master said, "It's strolling in the mountains and enjoying the rivers." "And what is your 'I', Reverend?" The Master replied, "You're lucky that the precentor isn't here!" Master Yun-Men (864-949), Record of the Chan Master "Gate of the Clouds" translated by Urs App, Kodansha International, NY & Tokyo, 1994, pp. 90-91 [note: the precentor is the head monk who administer whacking with a stick] | ||||||||
| 100A) |
11th Teaching of Teachings of Quetzalcoatl: "Study the stars, their names and influences, and practice that knowledge. Learn how the sky is moving, how it turns around. Get to know the length of the year and its signs. Learn how the moons march in due order: eighteen moons and here comes the harvest cycle once again. Also learn how long it takes for the harvesting of men, the human gestation: thirteen moons, each in the right order, and then comes the birthing. And learn the measurements for the life span of man. Quetzalcoatl Ce Acatl (b. 947 A.D.), Gospel of the Toltecs: The Life & Teachings of Quetzalcoatl by Frank Díaz, Bear & Company, Rochester, VT, 2002, p. 144 | ||||||||
| 101) |
Case 11 of
Hekiganroku: Obaku's "Partakers of Brewer's Grain" Main Subject: Obaku addressed the assembly and said, "You are all partakers of brewer's grain." If you go on studying Zen like that, you will never finish it. Do you know that in all the land of T'ang there is no Zen teacher?" Then a monk came forward and said, "But surely there are those who teach disciples and preside over the assemblies. What about that?" Obaku said, "I do not say that there is no Zen, but that there is no Zen teacher." Setcho's Verse: Commanding his way of teaching; But he made it no point of merit. Seated majestically over the whole land, He distinguished the dragon from the snake. Emperor Taichu once encountered him And thrice fell into his clutches. Setcho (980-1052), Hekiganroku, 11 (Blue Cliff Records) (translated by Katsuki Sekida, Two Zen Classics, 1977, pp. 176-177) | ||||||||
| 102) |
Chou Tun-Yi (1017-1073),
Penetrating Book of Changes, Ch. 11: Harmony and Transformation Heaven produces the ten thousand things through yand and brings them to completion through yin. To produce is humanity, and to bring to completion is righteousness. Therefore when the sage administers an empire, he cultivates all things with humanity and sets all people right with righteousness. As the Way of Heaven operates, all things are in harmony. As the virtue of the sage-ruler is cultivated, all people are transformed. The great harmony and great transformation leave no trace, and no one knows how they come to be: This is called spirit. Therefore, the foundation of the multitude lies in one person. Is the Way far away? Need there be many methods other than humanity and righteousness? (Wing-Tsit Chan, A Source Book in Chinese Philosophy, 1963, p. 470) | ||||||||
| 103) |
Shao Yung (1011-1077),
Supreme Principles Governing the World,
Section 11: Yang cannot exist by itself; it can exist only when it is supported by yin. Hence yin is the foundation of yang. Similarly, yin cannot alone manifest itself; it can manifest itself only when accompanied by yang. Hence yang is the expression of yin. Yang controls the origination and enjoys the completion of things while yin follows the way yang produces and completes the work of yang. (Wing-Tsit Chan, A Source Book in Chinese Philosophy, 1963, p. 489) | ||||||||
| 104) |
Chapter 11: Admonishment on the "Rare Opportunity of Practicing Dharma" from Mila Grubum or The Hundred Thousand Songs of Milarepa: Milarepa sang: Reliance on a qualified Guru is the guide to Samsara and Nirvana; Unsparing charity provides for the journey; As the rising moon shines brightly in the darkness, The real experiences in meditation [enlighten one's mind]. this is the companionship One should search for as a guide. Milarepa (1040-1123), The Hundred Thousand Songs of Milarepa, Ch. 11 (translated by Garma C. C. Chang, Shambhala, Boston, 1999, pp. 114-118) | ||||||||
| 105) |
Verse 11 of Rubáiyát, of
Omar Khayyam (1048-1122): With me along the strip of Herbage strown That just divides the desert from the sown, Where name of Slave and Sultan is forgot— And Peace to Mahmud on his golden Throne! (translated by Edward Fitzgerald, London, 1st edition 1859, 2nd edition 1868) | ||||||||
| 106) |
Section 11 of St. Bernard's
On Loving God: discusses why and how God should be loved: It is important to point out which generation finds consolation in remembering God... "I was mindful of the Lord and delighted." It is indeed right that they who do not find pleasure in the joys of this life may think of those to come and they who refuse to be consoled by the abundance of changing things, may delight in the thoughts of eternity. This is the generation of those who seek the Lord, who do not seek for their own advantage but for the face of the God of Jacob. Saint Bernard of Clairvaux (1090-1153), On Loving God Chapter IV.11: The fourth degree of love: man loves himself for the sake of God (Bernard of Clairvaux, On Loving God with Analytical Commentary by Emero Stiegman, Cistercian Publications, Kalamazoo, Michigan, 1995, pp. 12-14) | ||||||||
| 107) |
Section 11 of Chu Hsi's Chin-ssu lu: When a superior man encounters difficulties or obstacles, he always examines himself to see if these are results of his own mistakes. If he is in any way wrong, he corrects his mistake, and if there is nothing to be ashamed of, he makes an increasing effort. This is the way to cultivate one's virtue. Chu Hsi (1130-1200), Reflections on Things at Hand (Chin-ssu lu) translated by Wing-Tsit Chan Columbia University Press, NY, 1967, p. 46 | ||||||||
| 108) |
.jpg)
Chapter 11
of Saint Francis of Assisi's The Little Flowers:How St. Francis had Brother Masseo turn around and around when they came to a crossroads; and how they then went to Siena, where St. Francis did holy works. On the way, Brother Masseo marveled greatly at what St. Francis had made him do, having him act like a child in sight of the people passing by; but out of reverence he did not dare speak of it to the holy father... Certain citizens of Siena were fighting among themselves, and two of them had already died in the fray. When St. Francis arrived at that spot, he preached to them with such devotion and with such holiness that he pacified them in a holy way and made them one in friendship and unity... Then Brother Masseo clearly recognized that St. Francis knew the secrets of the heart, and he fully understood that all the acts of the holy father were directed by divine wisdom. Saint Francis of Assisi (1181-1226), The Little Flowers of St. Francis Ch. XI (translated by Serge Hughes, Mentor-Omega Book, New York, 1964, pp. 67-69) | ||||||||
| 109) |
Chapter 11
of William of Auvergne's The Trinity, or the First Principle: in the universe of spiritual things, the higher do not seem to receive from the lower, but rather the converse. There is another example in the human soul. From it ceaselessly flowing life enlightens the whole body somewhat like light. This flow is unceasingly restored by the abundant overflow of its own source, since the universal source by its unceasing influx of life continually forces it to overflow into the body as long as the body is capable of life and suited to receive life... The reason is that all fullness and all perfection can only flow from the first source; even though it is necessary that it flow through intermediate things, it cannnot be due to any other than the first. Someone might perhaps say that the lighting of a house is due to the window, but one should not say this even though the lighting of a house needs a window. Rather one should say that illumination is due to the sun which is comparable to what is first, just as it is due to the window which is comparable to what is second. William of Auvergne (1180-1249), The Trinity, or the First Principle, Ch. XI (translated by Roland J. Teske & Francis C. Wade, Marquette University Press, Milwaukee, 1989, pp. 111-115) | ||||||||
| 110) |
Case 11 of
Mumonkan: Joshu Sees the Hermits Joshu went to a hermit's cottage and asked, "Is the master in? Is the master in?" The hermit raised his fist. Joshu said, "The water is too shallow to anchor here," and went away. Coming to another hermit's cottage, he asked again, "Is the master in? Is the master in?" This hermit, too, raised his fist. Joshu said, "Free to give, free to kill, free to save," and he made a deep bow. Mumon's Comment: Both raised their fists; why was the one accepted and the other rejected? Tell me, what is the difficulty here? If you can give a turning word to clarify this problem, you will realize that Joshu's tongue has no bone in it, now helping others up, now knocking them down, with perfect freedom. However, I must remind you: the two hermits could also see through Joshu. If you say there is anything to choose between the two hermits, you have no eye of realization. If you say there is no choice between the two, you have no eye of realization. Mumon's Verse: The eye like a shooting star, The spirit like lightning; A death-dealing blade, A life-giving sword. Mumon Ekai (1183-1260), Mumonkan, 11 (translated by Katsuki Sekida, Two Zen Classics, 1977, p. 51) | ||||||||
| 111) |
Verse 11 of
Dogen (1200-1253): Petals of the peach blossom Unfolding in the spring breeze, Sweeping aside all doubts Amid the distractions of Leaves and branches (translated by Steven Heine, Zen Poetry of Dogen, Tuttle Publishing, Boston, 1997, p. 101) | ||||||||
| 112) |
Verse 11 of Rumi Daylight: The world is the mountain, and each action, the shout that echoes back. Jelaluddin Rumi (1207-1273), Mathnawi, I.215 Rumi Daylight, Verse 11 (Edited by Camille & Kabir Helminski, 1994, p. 21) | ||||||||
| 113) |
Discourse 11 of Rumi's Signs of the Unseen: The saying "hearts bear mutual testimony" refers to a communication that is not said openly. When hearts communicate directly one with another, what need is there for words or tongues? "Yes," said the viceroy, "the heart does give testimony, but its function is separate from that of the ear, the eye or the tongue. There is a need for each of them so that the benefits may increase." Anyone who says "I am God's servant" predicates two existences, his own and God's, while the one who says "I am God" nullifies himself— that is, he gives up his own existence as naught. It is said that, "I am God" means: "I do not exist; everything is He. Existence is God's alone; I am utter, pure nonexistence; I am nothing." There is more humility in this than any claim to greatness, but people do not comprehend. When a man acknowledges his servitude to God, he is aware of his act of being a servant. It may be for God, but he still sees himself and his own act along with seeing God. He is not "drowned"; drowned is he in whom there is no motion or action but whose movement is the movement of the water. Jelaluddin Rumi (1207-1273), Signs of the Unseen Discourse 11 (Translated by W. M. Thackston, Jr. Threshold Books, Putney, VT, 1994, pp. 44-46) | ||||||||
| 114) |
Verse 11 of Yunus Emre's Lyric Poems: A single word can brighten the face of one who knows the value of words. Ripened in silence, a single word acquires a great energy for work. War is cut short by a word, and a word heals the wounds, and there's a word that changes poison into butter and honey. Let a word mature inside yourself. Withold the unripened thought. Come and understand the kind of word that reduces money and riches to dust. Know when to speak a word and when not to speak at all. A single word turns a universe of hell into eight paradises. Follow the Way. Don't be fooled by what you already know. Be watchful. Reflect before you speak. A foolish mouth can brand your soul. Yunus, say one last thing about the power of words— Only the word "I" divides me from God. Yunus Emre (1238-1321), The Drop that Became the Sea: Lyric Poems of Yunus Emre (Translated from the Turkish by Kabir Helminski & Refik Algan, Threshold Books, Putney, Vermont, p. 28) | ||||||||
| 115) |
Chapter 11 of Dante's Vita Nuova (1294): Whenever and wherever she appeared, in anticipation of her marvellous greeting, I held no man my enemy, and there burned within a flame that consumed all past offences; and during this time if anyone had asked me about anything, my answer, with face free of all pride, could only have been 'Love'. And when she was about to greet me, one of Love's spirits, annihilating all the spirits of the senses, would drive out the feeble spirits of sight, saying them, 'Go and pay homage to your mistress'; and he would take their place. and whoever might have wished to know what Love is, could have done so by looking at my trembling eyes. And when this most gracious one's salutation greeted me, Love was no medium capable of my unbearable bliss, but rather, as if possessed with an excess of sweetness, he became such that my body, which was completely under his rule, often moved like a heavy inanimate object. Now it is most evident that in her salutation lay my blessed happiness, which many times exceeded and overflowed my brim. Dante Alighieri (1265-1321), Vita Nuova ( translated by Mark Musa, Oxford University Press, 1992, p. 18) | ||||||||
| 116) |
Eleven occurred once in Dante's Commedia:
| ||||||||
| 117) |
Canto 11 of Dante's Inferno: (Sixth Circle of Hell: Art— the child of Nature & grandchild of God):
( John Ciardi translation, Divine Comedy, Norton, NY, 1970, p. 56) | ||||||||
| 118) |
Canto 11 of Dante's Purgatorio: (First Terrace of Purgatory— the Prideful):
( Allen Mandelbaum translation, University of California Press, Berkeley, 1981, p. 99) | ||||||||
| 119) |
Canto 11 of Dante's Paradiso: (In the 4th Heaven, Sphere of the Sun, Saint Thomas & Saint Francis):
( Allen Mandelbaum translation, University of California Press, Berkeley, 1984, p. 93) | ||||||||
| 120) |
Verse 11 of Hafiz: The Tongue of the Hidden: Leave then your work and kiss your dear one now, With this rich counsel I the world endow; And gently glides to kiss the leafy bough. Hafiz (1320-1389), Hafiz: The Tongue of the Hidden, Verse 11 adaptation by Clarence K. Streit, Viking Press, NY, 1928 (Streit on Time magazine cover, March 27, 1950) | ||||||||
| 121) |
Verse 11 of
Drg-Drsya-Viveka ("Seer-Seen Discernment")
by Bharati Tirtha (c. 1328-1380): The inner organ (mind) which is itself but a modification identifying itself with the reflection of Consciousness imagines various ideas in the dream. And the same inner organ (identifying itself with the body) imagines objects external to itself in the waking state with respect to the sense-organs. (translated by Swami Nikhilananda, Sri Ramakrishna Ashrama, Mysore, 1964, p. 15) | ||||||||
| 122) |
Line 11 from the Pearl Poet's Pearl:
"I pine away, wounded by the power of love"
(Ed. Malcolm Andrew & Ronald Waldron, 1987, p. 54) (This Pearl translation: by Bill Stanton, another by Vernon Eller) | ||||||||
| 123) |
Line 11 from the Pearl Poet's Purity or Cleanness:
(Ed. Malcolm Andrew & Ronald Waldron, 1987, p. 111, above translation by J. J. Anderson, 1996, p. 47) | ||||||||
| 124) |
Line 11 from the
Pearl Poet's
Patience
(Ed. Malcolm Andrew & Ronald Waldron, 1987, p. 185, | ||||||||
| 125) |
Verse 11 of Kabir's Raga Gauri-Purabi: Hold on to love, let go of doubt. Don't run away when you encounter difficulty: This is the highest of wisdoms. Kabir (c. 1398-1518) Songs of Kabir from the Adi Granth (translated by Nirmal Dass) State University of New York Press, Albany, 1991, p. 111 | ||||||||
| 126) |
Letter 11 of The Letters of Marsilio Ficino: God is unchanging unity; a single stillness. This, as you are aware, is clearly expounded by our Platonists. Therefore, whoever desires to attain God, avoids large numbers and movement as much as he can. Let us, therefore, my Gregorio, retire into that one unmoving watchtower of the mind; where, as Plato says, the unseen light will shine unceasingly upon us. Indeed, so that we may then more easily be able to do this without interruption, I have decided to stay for a while on Monte Vecchio, which has been bestowed on me by the great Cosimo; and you shall be there with me. You have heard the proverb: 'For the good man, without his friend, joy in possession soon will end.' I know of no companion it would give me more joy to have there with me at that time than you. Farewell, and fly to me. Marsilio Ficino (1433-1499), Letter to the priest Gregorio Epifanio, his fellow philosopher The Letters of Marsilio Ficino, Vol. I, Shepheard-Walwyn, London, 1975, p. 51 | ||||||||
| 127) |
Section 11 of Wang Yang Ming's Instructions for Practical Living: The Teacher said: "The primary purpose of Confucius' transmitting the Six Classics was purely to rectify people's minds, to preserve the Principle of Nature, and to eliminate selfish desires. He did discuss these matters. Sometimes when people asked him, he would talk to them according to their capacity to understand. But even then he would not talk much, for he was afraid that people would try to seek truth in words only. This is why he said, 'I do not wish to say anything.' Wang Yang Ming (1472-1529), Instructions for Practical Living or Ch'uan-hsi lu (1518), I.11 (translated by Wing-tsit Chan, Columbia University Press, NY, 1963, p. 20) | ||||||||
| 128) |
Section 11 of Lo Ch'in-shun's Knowledge Painfully Acquired: When Confucius, in compiling the Book of Change (I-ching), began with the words "probing principle to the utmost" (ch'iung-li), what, in fact, did he mean by "principle" (li)? That which penetrates heaven and earth and connects past and present is nothing other than material force (ch'i), which is unitary. This material force, while originlly one, revolves through endless cycles of movement and tranquillity, going and coming, opening and closing, rising and falling. Having become increasingly obscure, it then becomes manifest; having become manifest, it once again reverts to obscurity. It produces the warmth and coolness and the cold ad heat of the four seasons, the birth, growth, gathering in, and storing of all living things, the constant moral relations of the people's daily life, the victory and defeat, gain and loss in human affairs. And amid all of the prolific variety and phenomenal diversity there is a detailed order and an elaborate coherence which cannot ultimately be disturbed, and which is so even without our knowing why it is so. This is what is called principle. Principle is not a separate entity which depends on material force in order to exist or which "attaches to material force in order to operate." Lo Ch'in-shun (1465-1547), Knowledge Painfully Acquired or K'un-chih chi translated by Irene Bloom, Columbia University Press, NY, 1987, p. 58 | ||||||||
| 129) |
Chapter 11 of Cervantes' Don Quixote—
Of what befell Don Quixote with certain goatherds: When Don Quixote had quite appeased his appetite he took up a handful of the acorns, and contemplating them attentively delivered himself somewhat in this fashion: “Happy the age, happy the time, to which the ancients gave the name of golden, not because in that fortunate age the gold so coveted in this our iron one was gained without toil, but because they that lived in it knew not the two words "mine" and "thine"! In that blessed age all things were in common; to win the daily food no labour was required of any save to stretch forth his hand and gather it from the sturdy oaks that stood generously inviting him with their sweet ripe fruit. The clear streams and running brooks yielded their savoury limpid waters in noble abundance. The busy and sagacious bees fixed their republic in the clefts of the rocks and hollows of the trees, offering without usance the plenteous produce of their fragrant toil to every hand. The mighty cork trees, unenforced save of their own courtesy, shed the broad light bark that served at first to roof the houses supported by rude stakes, a protection against the inclemency of heaven alone. Then all was peace, all friendship, all concord...” Miguel de Cervantes (1547-1616), Don Quixote Part I, Ch. XI (1605) (translated by John Ormsby) | ||||||||
| 130) |
Eleven occurs 20 times in the works of William Shakespeare: eleven o'clock the hour (Merry Wives of Windsor 2.02.309) eleven, sir (Measure for Measure 2.01.277) to fight with him, hur him in eleven places (Twelfth Night 3.02.35) the eldest is eleven (Winter's Tale 2.01.144) you have but eleven now (Second Part of King Henry the Fourth 5.04.15) eleven hours I have spent to write it over (King Richard the Third 3.06.5) I had rather had eleven die nobly for their ( Coriolanus 1.03.24) hour of five till the bell have told eleven (Othello 2.02.10) as I think, I have brought up some eleven (Pericles 4.02.15) William Shakespeare (1564-1616), Maurice Spevack, Harvard Concordance to Shakespeare, Belknap Press of Harvard University Press, Cambridge, MA, 1973, p. 346 | ||||||||
| 131) |
Giordano Bruno's 11th Seal: The orbit of the sky—The orbit of the sky describes, if you like, eight cycles, Which will be easily distributed into twelve parts, And the heavens' signs in their ever-changing order will report the same number. A radius from the center, divided into eight sections In which (as most do) I describe seven planets Most or all: it is demonstrated by an open series To give the radius's circuit, formed on high as those Elements perpetually changing which substitute one for all... Then let their journey have more companions, up to infinity. You will refer all these figures to their number, To signify in this way for yourself the long sought-after species. Giordano Bruno (1548-1600), On the Composition of Images, Signs & Ideas (1591) Book Three, which is about the images of the Thirty Seals, 3.12 (translated by Charles Doria, Willis, Locker & Owens, NY, 1991, p. 263) | ||||||||
| 132) |
Youth rapidly ages & decays in 11th Sonnet of William Shakespeare: As fast as thou shalt wane, so fast thou grow'st In one of thine, from that which thou departest; And that fresh blood which youngly thou bestow'st, Thou mayst call thine when thou from youth convertest. Herein lives wisdom, beauty, and increase; Without this folly, age, and cold decay: If all were minded so, the times should cease And threescore year would make the world away. Let those whom nature hath not made for store, Harsh, featureless, and rude, barrenly perish: Look whom she best endow'd, she gave the more; Which bounteous gift thou shouldst in bounty cherish: She carv'd thee for her seal, and meant thereby, Thou shouldst print more, not let that copy die. William Shakespeare (1564-1616), Sonnets XI, Commentary | ||||||||
| 133) | 
Emblema 11 of Michael Maier's
Atalanta Fugiens (1617):Emblema XI: Make Latona white & tear up the books.
Epigramma XI: | ||||||||
| 134) | Hymn 11 of Milton's On the Morning of Christ's Nativity (1629): At last surrounds their sight A globe of circular light, That with long beams the shame-fac'd Night array'd; The helmed Cherubim And sworded Seraphim Are seen in glittering ranks with wings display'd, Harping in loud and solemn quire, With unexpressive notes to Heav'n's new-born Heir. John Milton (1608-1674), On the Morning of Christ's Nativity, Hymn XI | ||||||||
| 135) | 11th Section of Swedenborg's Worlds in Space (1758): Spirits approached me from Mercury, the world nearest to the sun. They sought out from my memory what I knew. I noticed that they were not interested in the churches, palaces, houses, or streets of the places I had visited, but only in the events I knew had taken place in them... They said that they took no pleasure in looking at material, bodily or earthly objects, but only facts. This proved that the spirits from that world answer to the memory of abstract ideas, no material or earthly ones. Emanuel Swedenborg (1688-1772), The Worlds in Space, 11 (translated from Latin by John Chadwick, Swedenborg Society, London, 1997, pp. 7-8) | ||||||||
| 136) | 11th Section of Sage Ninomiya's Evening Talks: Celiestial Law versus the Way of Man: The world never ceases to revolve. When the cold season passes away, the hot season comes in turn, and when the latter comes to an end, the former takes its place. Night is followed by day and day is succeeded by night. Again all things that spring up to life are doomed to perish to be replaced by those born afresh... No matter whether you sleep or are awake, sit still or walk, time passes, yesterday being succeeded by today and today being sure to be followed by tomorrow... Heaven favors neither good nor bad. It does not separate rice from weeds. It makes any seed sprout and everything possessed of life grow. Though subordinate to the celestial law, the way of man makes distinction between . what is good and what is not. As the barn-yard grass and weeds are regarded as bad, while rice and wheat as good, all that which is beneficial to man is regarded as good and which is not so as bad. Such being the case the way of man is different from the celestial law. For, it has been instituted by men... It is a great mistake to identify the way of man with the celestial or natural law. Sontoku Ninomiya (1787-1856), Sage Ninomiya's Evening Talks, Section 11) translated by Isoh Yamagata from Ninomiya-Ô Yawa, Tokuno Kyokai, Tokyo, 1937, pp. 35-36) | ||||||||
| 137) |
Chapter 11 of Henry David Thoreau
Walden (1854): If the day and the night are such that you greet them with joy, and life emits a fragrance like flowers and sweet-scented herbs, is more elastic, more starry, more immortal— that is your success. All nature is your congratulation, and you have cause momentarily to bless yourself. The greatest gains and values are farthest from being appreciated. We easily come to doubt if they exist. We soon forget them. They are the highest reality. Perhaps the facts most astounding and most real are never communicated by man to man. The true harvest of my daily life is somewhat as intangible and indescribable as the tints of morning or evening. It is a little star-dust caught, a segment of the rainbow which I have clutched... Who knows what sort of life would result if we had attained to purity? If I knew so wise a man as could teach me purity I would go to seek him forthwith... Man flows at once to God when the channel of purity is open. By turns our purity inspires and our impurity casts us down. He is blessed who is assured that the animal is dying out in him day by day, and the divine being established. Henry David Thoreau (1817-1862), Walden Chapter 11: Higher Laws | ||||||||
| 138) |
Chapter 11 of Herman Melville,
Moby-Dick (1851): Yes, we became very wakeful; so much so that our recumbent position began to grow wearisome, and by little and little we found ourselves sitting up;... We felt very nice and snug, the more so since it was so chilly out of doors; indeed out of bed-clothes too, seeing that there was no fire in the room... For the height of this sort of deliciousness is to have nothing but the blankets between you and your snugness and the cold of the outer air. Then there you lie like the one warm spark in the heart of an arctic crystal. Herman Melville (1819-1891), Moby-Dick or The Whale, Chapter 11: Nightgown | ||||||||
| 139) |
11th Poem of Emily Dickinson:
| ||||||||
| 140) |
11th New Poem of Emily Dickinson: Parting is one of the exactions of a Mortal Life. It is bleak— like Dying, but occurs more times. To escape the former, some invite the last. The Giant in the Human Heart was never met outside. Emily Dickinson (Letter 399) New Poems of Emily Dickinson (edited by William H. Shurr, University of North Carolin Press, 1993, p. 12) | ||||||||
| 141) |
"the sleepers and the shadows!" in Line 11 of Walt Whitman,
Passage to India (1871): The Past! the dark, unfathom'd retrospect! The teeming gulf! the sleepers and the shadows! The past! the infinite greatness of the past! For what is the present, after all, but a growth out of the past? Walt Whitman (1819-1892) Passage to India Section 2, Lines 10-13 A Textual Variorum of the Printed Poems, Vol. III, Poems, 1870-1891 (Edited by Sculley Bradley, Harold W. Blodgett, Arthur Golden, William White New York University Press, 1980, p. 568) | ||||||||
| 142) |
| ||||||||
| 143) |
Sonnet 11 of Rilke's Sonnets to Orpheus: Part 2
(translated by David Young, Wesleyan University Press, Middletown, CT, 1987, p. 77) (cf. translations by Howard A. Landman and Robert Hunter) | ||||||||
| 144) |
Section 11 in
Wallace Stevens, The Man with the Blue Guitar: Slowly the ivy on the stones becomes the stones. Women become The cities, children become the fields And men in waves become the sea. It is the chord that falsifies. The sea returns upon the men, The fields entrap the children, brick Is a weed and all the flies are caught Wingless and withered, but living alive. The discord merely magnifies. Deeper within the belly's dark Of time, time grows upon the rock. Wallace Stevens (1879-1955), The Man with the Blue Guitar (1937), Section XI Collected Poetry and Prose, Library of America, NY, 1997, pp. 139-140 Reader's Guide | ||||||||
| 145) |
Section 11 in
William Carlos Williams, Spring and All:
Spring and All, XI, Contact Publishing Co., Dijon (1923) | ||||||||
| 146) |
11th Page lines in James Joyce's Finnegans Wake, (9 samples): The three of crows have flapped it southenly, kraaking of de (11.1) baccle to the kvarters of that sky whence triboos answer; Wail, (11.2) spattees and flasks of all nations, clavicures and scampulars, maps, (11.20) keys and woodpiles of haypennies and moonled brooches with (11.21) ells with loffs of toffs and pleures of bells and the last sigh that (11.25) (that's cearc!). With Kiss. Kiss Criss. Cross Criss. Kiss Cross. (11.27) biddien, to steal our historic presents from the past postpropheti- (11.30) pretty nice kettle of fruit. She is livving in our midst of debt and (11.32) rise and Troysirs fall (there being two sights for ever a picture) (11.36) James Joyce (1882-1941), Finnegans Wake, (1939) | ||||||||
| 147) |
Chapter 11 of Ezra Pound's Cantos (selections): And to the eleventh Roberto, And the papsihes were three thousand on horses, dilly cavalli tre milia, And a thousand on foot,... and it went on from dawn to sunset.. And we sit here. I have sat here For forty four thousand years,... For singing to Zeus in the catacombs,... And he left three horses at one gate And three horses at the other,... In the gloom, the gold gathers the light against it. Ezra Pound (1885-1972), The Cantos (I-XVI), (1925); The Cantos (1-95), New Directions, NY, 1956, pp. 48-52 | ||||||||
| 148) |
Sonnet 11 in
Edna St. Vincent Millay's Sonnets from an Ungrafted Tree (1923)
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| 149) |
Poem 11 in H.D.'s The Walls Do Not Fall (1944): Without thought, invention, you would not have been, O Sword, without idea and the Word's mediation, you would have remained unmanifest in the dim dimension where thought dwells, and beyond thought and idea, their begetter, Dream, Vision.
H.D. (Hilda Doolittle) (1886-1961) | ||||||||
| 150) |
Poem 11 in e.e. cummings' 95 Poems (1958)
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| 151) |
First half of Poem 11 in George Oppen's Of Being Numerous:
it is that light | ||||||||
| 152) |
Aphorism 11 of
Franklin Merrell-Wolff's
Consciousness Without an Object (1973):
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| 153) |
Sonnet 11: in Pablo Neruda's 100 Love Sonnets (1960)
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| 154) |
Chapter 11 of Wei Wu Wei's Open Secret is titled "Echoes-I": 'I' am not conscious of anything: never. 'Consciousness' as such is all that I am. Inseeing: Everything is what we are: every object is its subject, and what we are is 'our' subject. Noumenal seeing is enlightened seeing, phenomenal seeing is unenlightened seeing that is the only difference between them. How so? Because noumenal seeing sees phenomena noumenally— and then phenomenon is as noumenal as Noumenon itself. Wei Wu Wei (1895-1986), Open Secret, Hong Kong University Press, 1965, pp. 22-23 | ||||||||
| 155) |
Robert Lax's Poem 11 of A Thing That Is (1997):
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| 156) |
Rafael Alberti's Poem 11 of Of Poplars and Willows: Like poplars that overlook the fainting willows; like wandering stones that end abruptly in a pond; like the very light that knew it once and suddenly is unable to remember; like the very hand that writes it and in a flash trails off; like this fog that unites in nothingness what no longer belongs to anyone; so men and women, nations, empires, stars, seas... You were going to say, but when you went to say it, language had died. Rafael Alberti (1902-1999), Poem 11 of De Los Álamos Y Los Sauces Of Poplars and Willows (1940) included in The Other Shore: 100 Poems, (edited by Kosrof Chantikian, translated by José A. Elgorriaga & Martin Paul, 1981, p. 189) | ||||||||
| 157) |
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| 158) |
Volume 11 of Paul Brunton's Notebooks is titled "The Sensitives": Mysticism is not a thing we learn from clever textbooks. It is life! Paul Brunton (1898-1981), Notebooks of Paul Brunton, Volume 11: The Sensitives, I.11 Larson Publications, Burdett, NY, 1984, p. 4 | ||||||||
| 159) |
Koan 11 of Zen Master Seung Sahn: Why Do You Have Five Fingers?:
During a Dharma talk at the Cambridge Zen Center, Zen Master Seung Sahn said to the assembly,
"Human beings have one head, two arms, one body and two legs." Then he asked:1. Why do you have five fingers? 2. Why do you have two legs? COMMENTARY: Originally, there are no eyes, no ears, no nose, no tongue, no body and no mind, which means originally no color, no sound, no smell, no taste, no touch and no object of mind. Mind appears, everything appears. Mind disappears, and everything disappears. When mind is clear, everything is clear, and when mind is not clear, everything is not clear. See clearly, hear clearly, think clearly. Don't be attached to name and form. If your mind is clear like space then everything is reflected: the sky is blue, the tree is green, the dog is barking, "Woof, woof." This is truth. If you attain the function of truth, that is correct life: If someone is hungry, give them food; if someone is thirsty, give them a drink. Seung Sahn (born 1927), The Whole World Is A Single Flower 365 Kong-ans for Everyday Life, Tuttle, Boston, 1992, pp. 10-11 | ||||||||
| 160) |
Section 11 of
Mary Oliver's's poem
"Evening Star": The pickerel swims up from the pond from its roses of slow decay, and looks at me astonished What is it I need to know? The gypsy moths, still caterpillars, wrench themselves from the milky shreds of birth and set out on the long journey in the shining tree. What is it I don't know that I need to know? Mary Oliver (born 1935), "Evening Star" in The Leaf and the Cloud Da Capo Press, 2000, p. 52 (poem published first in Five Points) | ||||||||
| 161) |
At Age 11: Ludwig van Beethoven (12/17/1770-1827) is unpaid deputy to the court organist in Bonn (1782). He goes on the payroll at age 13. Franz Liszt (1811-1886) gives his first concert in Vienna (Dec. 1, 1822) At his 2nd concert (age 11), he is given a kiss of admiration by Beethoven (age 52) Noel Coward (12/16/1899-1963) has his first acting debut in the professional theater (1911) He plays the part of a mussel in The Goldfish, an all-children matinee. At 12, Coward goes on to play a mushroom in An Autumn Idyll. Sonja Henie (1912-1969) participates in her first Olympic games in ice skating (1924) though without success. But she wins Olympic gold medals at age 15, 19, and 23. Jacqueline Kennedy (1929-1994) is said to have read Gone With the Wind three times (1941). Elizabeth Taylor (born 2/27/1932) stars in Lassie Come Home (1943) and at age 12 in National Velvet (1944), her 6th film and an enormous hit. Billie Jean King (born 11/22/1943) saves to buy her first tennis racquet (1955) by doing odd jobs to accumulate the necessary $8. She goes on to win her first Wimbledon title at age 17, in the doubles. She wins the Wimbledon singles title for a record six times between 22 and 31. [Sources: World Almanac Book of Who (1980); Jeremy Baker, Tolstoy's Bicycle (1982), pp. 58-60] | ||||||||
| 162) |
Numerology: words whose letters add up to 11
IT: 9 + 2 = 11 MY: 4 + 7 = 11 NO: 5 + 6 = 11 JAR: 1 + 1 + 9 = 11 HAT: 8 + 1 + 2 = 11 JUG: 1 + 3 + 7 = 11 MUD: 4 + 3 + 4 = 11
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