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The Nonlocal Mind Paradigm: A Transdisciplinary Revision of Mind-Body in Philosophy, Art & Science (by Iona Miller)
How the Brain Creates the Feeling of God: The Emergent Science of Neurotheology (by Iona Miller)
The Whole Sum Infinity: Merging Spirituality and Integrative Biophysics (by Iona Miller)
Holographic Archetypes: Top Down & Bottom Up Control of Personal & Collective Consciousness (by Iona Miller)
Natural Philosophy: Beyond The Undulant Quiescence (by Iona Miller)
An Ongoing Model of Reality (by Alan J Oliver)
The Master said, What wisdom has got will be lost again, unless love hold it fast. Wisdom to get and love to hold fast, without dignity of bearing, will not be honoured among men. Wisdom to get, love to hold fast and dignity of bearing, without courteous ways are not enough.
衛靈公第十五
BOOK XV
31. 子曰：「君子謀道不謀食。耕也，餒在其中矣；學也，祿在其中矣。君子憂道不憂 貧。」
The Master said, A gentleman thinks of the Way; he does not think of food. Sow, and famine may follow; learn, and pay may come; but a gentleman grieves for the Way; to be poor does not grieve him.
32. 子曰：「知及之，仁不能守之，雖得之，必失之。知及之，仁能守之，不莊以 之，則民不敬。知及之，仁能守之，莊以 之，動之不以禮，未善也。」
The Master said, What wisdom has got will be lost again, unless love hold it fast. Wisdom to get and love to hold fast, without dignity of bearing, will not be honoured among men. Wisdom to get, love to hold fast and dignity of bearing, without courteous ways are not enough.
33. 子曰：「君子不可小知，而可大受也。小人不可大受，而可小知也。」
The Master said, A gentleman has no small knowledge, but he can carry out big things: the small man can carry out nothing big, but he may be knowing in small things.
34. 子曰：「民之於仁也，甚於水火。水火，吾見蹈而死者矣，未見蹈仁而死者也。」
The Master said, Love is more to the people than fire and water. I have seen men come to their death by fire and water: I have seen no man that love brought to his death.
35. 子曰：「當仁不讓於師。」
The Master said, When love is at stake yield not to an army.
36. 子曰：「君子貞而不諒。」
The Master said, A gentleman is consistent, not changeless.
37. 子曰：「事君敬其事而後其食。」
The Master said, A servant of the king honours his work, and puts food after it.
38. 子曰：「有教無類。」
The Master said, Learning knows no rank.
39. 子曰：「道不同，不相為謀。」
The Master said, Mingle not in projects with a man whose way is not thine.
40. 子曰：「辭，達而已矣！」
The Master said, The whole end of speech is to be understood.
41. 師冕見。及階，子曰：「階也！」及席，子曰：「席也！」皆坐，子告之曰：「某在 斯！某在斯！」師冕出，子張問曰：「與師言之道與？」子曰：「然，固相師之道也。」
When he saw the music-master Mien, the Master said, as they came to the steps, Here are the steps. On coming to the mat, he said, Here is the mat. When all were seated, the Master told him, He and he are here. After the music-master had gone, Tzu-chang said, Is this the way to speak to a music-master? The Master said, Surely it is the way to help a music-master.
The Master said, A gentleman is firm, not quarrelsome; a friend, not a partisan.
衛靈公第十五
BOOK XV
21. 子曰：「君子矜而不爭，群而不黨。」
The Master said, A gentleman is firm, not quarrelsome; a friend, not a partisan.
22. 子曰：「君子不以言舉人，不以人廢言。」
The Master said, A gentleman does not raise a man for his words, nor spurn the speech for the man.
23. 子貢問曰：「有一言而可以終身行之者乎？」子曰：「其怒乎！己所不欲，勿施於 人。」
Tzu-kung said, Is there one word by which we may walk till life ends? The Master said, Fellow-feeling, perhaps. Do not do unto others what thou wouldst not have done to thee.
24. 子曰：「吾之於人也，誰毀誰譽？如有所譽者，其有所試矣。斯民也，三代之所以直 道而行也。」
The Master said, Of the men that I meet, whom do I cry down, whom do I overpraise? Or, if I overpraise them, it is after testing them. It was owing to this people that the three lines of kings went the straight way.
25. 子曰：「吾猶及史之闕文也。有馬者，借人乘之，今亡已夫！」
The Master said, I have still known historians that would leave a gap in their text, and men that would lend a horse to another to ride. Now it is so no more.
26. 子曰：「巧言亂德，小不忍則亂大謀。」
The Master said, Cunning words confound the mind; petty impatience confounds great projects.
27. 子曰：「眾惡之，必察焉；眾好之，必察焉。」
The Master said, The hatred of the many must be looked into; the love of the many must be looked into.
28. 子曰：「人能弘道，非道弘人。」
The Master said, The man can exalt the Way: it is not the Way that exalts the man.
29. 子曰：「過而不改，是謂過矣！」
The Master said, The fault is to cleave to a fault.
30. 子曰：「吾嘗終日不食，終夜不寢，以思。無益，不如學也。」
The Master said, I have spent whole days without food and whole nights without sleep, thinking, and gained nothing by it. Learning is better.
From Panexperientialism to Conscious Experience: The Continuum of Experience (by Gregory M. Nixon)
Abstract: When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here to demonstrate that the terms experience and consciousness are not interchangeable. Experience is a notoriously difficult concept to pin down, but I see non-conscious experience as based mainly in momentary sensations, relational between bodies or systems, and probably common throughout the natural world. If this continuum of experience — from non-conscious, to conscious, to self-transcending awareness — can be understood and accepted, radical constructivism (the “outside” world as a construct of experience) will gain a firmer foundation, panexperientialism (a living universe) may gain credibility, and psi will find its medium. http://jcer.com/index.php/jcj/article/view/21
Hollows of Experience (by Gregory M. Nixon)
Abstract: This essay is divided into two parts, deeply intermingled. Part I examines not only the origin of conscious experience but also how it is possible to ask of our own consciousness how it came to be. Part II examines the origin of experience itself, which soon reveals itself as the ontological question of Being. The chief premise of Part I chapter is that symbolic communion and the categorizations of language have enabled human organisms to distinguish between themselves as actually existing entities and their own immediate experience of themselves and their world. This enables them to reflect upon abstract concepts, including “self,” “experience,” and “world.” Symbolic communication and conceptualization grow out of identification, the act of first observing conscious experiencing and intimating what it is like, mimesis, a gestural protolanguage learned through imitation, and reflection, seeing oneself through the eyes of others. The step into actual intentional speech is made through self-assertion, narrative, and intersubjectivity. These three become the spiral of human cultural development that includes not only the adaptive satisfaction of our biological needs, but also the creativity of thought. With the mental-conceptual separation of subject and object – of self and world – the human ability to witness the universe (and each other) is the ground of our genuinely human quality. Consciousness gives human life its distinctively human reality. It is, therefore, one and the same ability that enables us to shape planet Earth by means of conceptual representations (rather than by means of our hands alone) while also awakening us to the significance of being. http://jcer.com/index.php/jcj/article/view/22
Myth and Mind: The Origin of Human Consciousness in the Discovery of the Sacred ( by Gregory M. Nixon)
Abstract: By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans underwent an existential crisis, i.e., the realization of certain mortality, that could be borne only by the discovery-creation of the larger realm of symbolic consciousness once experienced as the sacred (but today we know it as the world – as opposed to the immediate natural environment of ourselves and other animals). Thus, although we, the human species, are but one species among innumerable others, we differ in kind, not degree. This quality is our symbolically enabled self-consciousness, the fortress of cultural identity that empowers but also imprisons awareness. http://jcer.com/index.php/jcj/article/view/23
Topological Geometrodynamics: Basic Visions(by Matti Pitkanen)
Abstract: In this article I will discuss three basic visions about quantum Topological Geometrodynamics (TGD). It is somewhat matter of taste which idea one should call a vision and the selection of these three in a special role is what I feel natural just now: 1. The first vision is generalization of Einstein's geometrization program based on the idea that the Kähler geometry of the world of classical worlds (WCW) with physical states identied as classical spinor elds on this space would provide the ultimate formulation of physics. 2. Second vision is number theoretical and involves three threads. The rst thread relies on the idea that it should be possible to fuse real number based physics and physics associated with various p-adic number fields to single coherent whole by a proper generalization of number concept. Second thread is based on the hypothesis that classical number fields could allow to understand the fundamental symmetries of physics and and imply quantum TGD from purely number theoretical premises with associativity dening the fundamental dynamical principle both classically and quantum mechanically. The third threadrelies on the notion of innite primes whose construction has amazing structural similarities with second quantization of super-symmetric quantum eld theories. In particular, the hierarchy of innite primes and integers allows to generalize the notion of numbers so that given real number has innitely rich number theoretic anatomy based on the existence of innite number of real units. 3. The third vision is based on TGD inspired theory of consciousness, which can be regarded as an extensionof quantum measurement theory to a theory of consciousness raising observer from an outsider to a key actor of quantum physics. http://prespacetime.com/index.php/pst/article/view/20
About Prespacetime (by Alan J. Oliver)
Abstract: Rather than pursuing a process or event through which this present reality emerged from Akasha (Prespacetime) as some sort of transition from imaginary to real, it can be reasonable to say that Akasha is as it always has been; outside of our four dimensions. Another way of saying this would be to say that our four dimensions exist within a field which Yoga called Akasha. I have noted the term mind field being used in Yoga, and this suggests to me that information exists as a field, or as a component of a field, within Akasha. What is often missed in our musings about Akasha is the likelihood that the ‘prior’ is just an idea based on our linear concept of time. http://prespacetime.com/index.php/pst/article/view/21
Informational Time and Space (by Gunn Quznetsov)
Abstract: Any information system carries in itself its unidirectioned and irreversible "time" and a metric "space", bounded with this "time" by the Poincare divisible group transformations. http://prespacetime.com/index.php/pst/article/view/10
“Crackpots” Who Were Right (by Philip E. Gibbs)
Abstract: I’m going to run a series of posts at http://blog.vixra.org under the heading: “crackpots” who were right. It is surprising just how many times people have published ideas in science that were initially rejected by their peers simply because they went against the accepted wisdom of the time. These people submitted their work to journals only to have them repeatedly rejected with comments from the referees stating that the author simply could not be right. In all the cases I will mention, the idea has eventually been accepted, sometimes after many years and often only when another more influential scientist rediscovered it. Happily the original discoverers were not forgotten and are now recognised, but it is not just the matter of recognition that is of concern. The failure to evaluate the work correctly at the time has lead to delays in the progress of science that can last for decades. http://prespacetime.com/index.php/pst/article/view/22
Physical Time Is Run of Clocks in Timeless Space (by Amrit S. Sorli)
Abstract: Recent neurological research shows that psychological time “past-present-future” is a result of neuronal dynamics of the brain. Through the psychological time we experience motion in the universe. Puzzle with time in physics is that in the universe we can perceive only motion and not time. Here is proposed that physical time t is run of clocks. Fourth coordinate X4=c*i*t is spatial too. X4 is composed out of imaginary number i, light speed c and number t that is indicating “thick” of clocks in space. Precisely time t is not fourth dimension of the space, time t is a third component of the fourth dimension of space. Fourth dimension is not temporal, forth dimension is spatial too. Clocks run in space only and not in time. There is no physical time behind run of clocks. Clock/time is a measuring system for physical events in space that is timeless. http://prespacetime.com/index.php/pst/article/view/16
Ornamental Sign Language in the First Order Tracery Belts (by Modris Tenisons, Dainis Zeps)
Abstract: We consider ornamental sign language of first order where principles of sieve displacement, of asymmetric building blocks as base of ornament symmetry, color exchangeability and side equivalence principles work. The generic aspects of sieve and genesis of ornamental pattern and ornament sign in it are discussed. The hemiolia principle for ornamental genesis is introduced. The discoverer of most of these principles were artist Modris Tenisons [4, 5, 6, 7 (refs. 23, 24), 8 (ref. 65)]. Here we apply systematical research using simplest mathematical arguments. We come to conclusions that mathematical argument in arising ornament is of much more significance than simply symmetries in it as in image. We are after to inquire how ornament arises from global aspects intertwinned with these local. We raise argument of sign’s origin from code rather from image, and its eventual impact on research of ornamental patterns, and on research of human prehension of sign and its connection with consciousness. http://prespacetime.com/index.php/pst/article/view/17
Simulating Space and Time (by Brian Whitworth)
Abstract: This paper asks if a virtual space-time could appear to those within it as our space-time does to us. A processing grid network is proposed to underlie not just matter and energy, but also space and time. The suggested "screen" for our familiar three dimensional world is the inner surface of a four-dimensional hyper-sphere bubble. Light waves and matter travel on this surface in directions defined by its architecture. Time derives from its processing sequences, as movies run static states together to emulate events. Yet what is proposed to exist is not the static states but the dynamic processing between them, with quantum collapse the irreversible event giving time its direction. In this virtual reality, empty space is null processing, directions are node connections, time is processing cycles, light is an information wave, objects are information tangles and energy is information in transfer. This strange interpretation suits a world where empty space is not empty, directions warp, time dilates, light never tires, existence smears and energy is the common currency of all interactions. http://prespacetime.com/index.php/pst/article/view/18
This Time – What a Strange Turn of Events! (by Philip E. Gibbs)
Abstract: In relativity time is bound to space by the symmetries of spacetime. In the general theory the symmetry is covariance under diffeomorphisms but in string theory this extends to the full permutation group acting on spacetime events. This huge symmetry has profound implications for the nature of time, causality and the way we see our place in the universe. http://prespacetime.com/index.php/pst/article/view/12
Two Sides of Spin Concept (by Oleg S. Kosmachev)
Abstract: The notion of the spin is shown to have two constituents, as exemplified by the spin of the electron. The first one is related to the form of the wave equation and determines the fermion or boson particle type. This implies the spin taking strictly half-integer or integer number. The second side of spin manifestation is related to the physical nature of the spin of the electron (and the corresponding magnetic moment) in the interaction resulting in nonuniform motion. It is shown that in this manifestation spin is no more fixed constant. http://prespacetime.com/index.php/pst/article/view/13
Comparison of the Algorithmic and Axiomatic Approaches to the Construction of Quantum Field Theory (by Alexander G. Kyriakos)
Abstract: Two possibilities of the quantum theory construction, indicated by Feynman, are examined. The special features of the structure of the Standard Model (SМ) are enumerated, which attest to the fact that SM is not an axiomatic, but an algorithmic theory. Deficiencies of SM and possibilities of overcoming these deficiencies are indicated. The structure of the nonlinear quantum field theory (NQFT) as an axiomatic theory, which makes it possible to overcome deficiencies in the Standard Model, is presented. http://prespacetime.com/index.php/pst/article/view/14
Is the Doubly Special Relativity Theory Necessary? (Golden G. Nyambuya)
Abstract: Giovanni Amelino-Camelia (2002) has proposed a theory whose hope (should it be confirmed by experiments) is to supersede Einstein's 1905 Special Theory of Relativity (STR). This theory is known as the Doubly Special Relativity (DSR) and it proposes a new observer-independent scale-length. At this scale, it is agreed that a particle that has reached this scale-length, has entered the Quantum Gravity regime. According to the STR, observers will, in principle, not agree on whether or not a particle has reached this length hence they will not agree as to when does a particle enter the Quantum Gravity regime. This presents the STR with a "paradox." Amongst others, the DSR is fashioned to solve this "puzzle/paradox." We argue/show here, that the STR already implies such a scale-length it is the complete embodiment of the STR, thus we are left to excogitate; Is the Doubly Special Relativity theory necessary? http://prespacetime.com/index.php/pst/article/view/9
The Master said, Right is the stuff of which a gentleman is made. Done with courtesy, spoken with humility, rounded with truth, right makes a gentleman.
衛靈公第十五
BOOK XV
11. 子曰：「人無遠慮，必有近憂。」
The Master said. Without thought for far off things, there shall be trouble near at hand.
12. 子曰：「已矣乎！吾未見好德如好色者也！」
The Master said, All is ended! I have seen no one that loves mind as he loves looks!
13. 子曰：「臧文仲，其竊位者與？知柳下惠之賢而不與立也。」
The Master said, Did not Tsang Wen filch his post? He knew the worth of Liu-hsia Hui, and did not stand by him.
14. 子曰：「躬自厚，而薄責於人，則遠怨矣！」
The Master said, By asking much of self and little of other men ill feeling is banished.
15. 子曰：「不曰：『如之何，如之何』者，吾末如之何也已矣？」
The Master said, Unless a man say, Would this do? Would that do? I can do nothing for him.
16. 子曰：「群居終日，言不及義，好行小慧，難矣哉！」
The Master said, When all day long there is no talk of right, and little wiles find favour, the company is in hard case.
17. 子曰：「君子義以為質，禮以行之，孫以出之，信以成之，君子哉！」
The Master said, Right is the stuff of which a gentleman is made. Done with courtesy, spoken with humility, rounded with truth, right makes a gentleman.
18. 子曰：「君子病無能焉，不病人之不己知也。」
The Master said, His shortcomings trouble a gentleman; to be unknown does not trouble him.
19. 子曰：「君子疾沒世而名不稱焉。」
The Master said, A gentleman fears that his name shall be no more heard when life is done.
20. 子曰：「君子求諸己，小人求諸人。」
The Master said, A gentleman asks of himself, the small man asks of others.
The Master said, A high will, or a loving heart, will not seek life at cost of love. To fulfil love they will kill the body.
衛靈公第十五
BOOK XV
1. 衛靈公問陳於孔子，孔子對曰：「俎豆之事，則嘗聞之矣；軍旅之事，未之學也。」 明日遂行。在陳絕糧。從者病，莫能興。子路慍見曰：「君子亦有窮乎？」子曰：「君子固窮，小人窮斯濫矣。」
Ling, Duke of Wei, asked Confucius about the line of battle. Confucius answered. Of the ritual of dish and platter I have heard somewhat: I have not learnt warfare. He left the next day. In Ch'en grain ran out. His followers were too ill to rise. Tzu-lu showed that he was put out. Has a gentleman to face want too? he said. Gentlemen have indeed to face want, said the Master. The small man, when he is in want, runs to excess.
2. 子曰：「賜也，女以予為多學而識之者與？」對曰：「然，非與？」曰：「非也！予 一以貫之。」
The Master said, Tz'u, dost thou not take me for a man that has learnt much and thought it over? Yes, he answered: is it not so? No, said the Master. I string all into one.
3. 子曰：「由，知德者鮮矣！」
The Master said, Yu, how few men know great-heartedness!
4. 子曰：「無為而治者，其舜也與！夫何為哉？恭己正南面而已矣。」
The Master said, To rule doing nothing, was what Shun did. For what is there to do? Self-respect and to set the face to rule, is all.
5. 子張問「行」。子曰：「言忠信，行篤敬，雖蠻貊之邦行矣；言不忠信，行不篤敬， 雖州里行乎哉？立則見其參於前也，在輿則見其倚於衡也，夫然後行！」子張書諸紳。
Tzu-chang asked how to get on. The Master said, Be faithful and true of word, plain and lowly in thy walk; thou wilt get on even in tribal lands. If thy words be not faithful and true, thy walk not plain and lowly, wilt thou get on even in thine own town? Standing, see these words ranged before thee; driving, see them written upon the yoke. Then thou wilt get on. Tzu-chang wrote them on his girdle.
6. 子曰：「直哉史魚！邦有道如矢，邦無道如矢。君子哉蘧伯玉！邦有道則仕，邦無道 則可卷而懷之。」
The Master said, Straight indeed was the historian Yü! Like an arrow whilst the land kept the Way; and like an arrow when it lost the Way! What a gentleman was Ch'ü Po-yü! Whilst the land kept the Way he took office, and when the land had lost the Way he rolled himself up in thought.
7. 子曰：「可與言而不與之言，失人；不可與言而與之言，失言。知者不失人，亦不 失言。」
The Master said, Not to speak to him that has ears to hear is to spill the man. To speak to a man without ears to hear is to spill thy words. Wisdom spills neither man nor words.
8. 子曰：「志士仁人，無求生以害仁，有殺身以成仁。」
The Master said, A high will, or a loving heart, will not seek life at cost of love. To fulfil love they will kill the body.
9. 子貢問為仁。子曰：「工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其 士之仁者。」
Tzu-kung asked how to attain to love. The Master said, A workman bent on good work must first sharpen his tools. In the land that is thy home, serve those that are worthy among the great and make friends with loving knights.
10. 顏淵問為邦。子曰：「行夏之時，乘殷之輅，服周之冕。樂則韶舞，放鄭聲，遠佞人 。鄭聲淫，佞人殆。」
Yen Yüan asked how to rule a kingdom. The Master said, Follow the Hsia seasons, drive in the chariot of Yin, wear the head-dress of Chou, take for music the Shao and its dance. Banish the strains of Cheng and flee men that are glib; for the strains of Cheng are wanton and glib speakers are dangerous.
Part I of this article includes: Introduction; The Riemann hypothesis and the Zeta Function; and The Quantum Chaos Connection. http://prespacetime.com/index.php/pst/article/view/355
Part II of this article includes: Julia and Mandelbrot sets of the Riemann Zeta Function; The Syracuse Shibboleth; and Appendices: 1. Moments of Zeta; 2. Zeta Bernoulli Numbers; 3. Twin Prime Distribution; 4. Other Dirichlet series for zeta; 5. Lanczos approximation to Gamma; 6. Mac XCode Viewer and Matlab Toolbox for Figures; and 7. A Formula for Depicting the Derivative of Zeta. http://prespacetime.com/index.php/pst/article/view/356
Fractal Geography of the Riemann Zeta Function: Part I & II (by Chris King): Abstract: The quadratic Mandelbrot set has been referred to as the most complex and beautiful object in mathematics and the Riemann Zeta function takes the prize for the most complicated and enigmatic function. Here we elucidate the spectrum of Mandelbrot and Julia sets of Zeta, to unearth the geography of its chaotic and fractal diversities, combining these two extremes into one intrepid journey into the deepest abyss of complex function space.
Part I of this article includes: Introduction; A Bridge over Turbulent Waters; Chasing the Critical Points and their Parameter Planes; and A: The Additive World - 1: Far East - the Asymptotically-Critical Plateau; 2: Real Critical Points, from Miniscule to Vast; and (3) Shang-ri-La – The Unreal Criticals. http://prespacetime.com/index.php/pst/article/view/357
Part II of this article includes: B: The Multiplicative Universe; and Appendix: Fractal Geography of Eta, Xi and Dirichlet L-functions; and Introduction for Non-mathematicians. http://prespacetime.com/index.php/pst/article/view/358
A Dynamical Key to the Riemann Hypothesis: Part I & II (by Chris King): Abstract: We investigate a dynamical basis for the Riemann hypothesis (RH) that the non-trivial zeros of the Riemann zeta function lie on the critical line x = ½. In the process we graphically explore, in as rich a way as possible, the diversity of zeta and L-functions, to look for examples at the boundary between those with zeros on the critical line and otherwise. The approach provides a dynamical basis for why the various forms of zeta and L-function have their non-trivial zeros on the critical line. It suggests RH is an additional unprovable postulate of the number system, similar to the axiom of choice, arising from the asymptotic behavior of the primes.
Part I of this article includes: Introduction; The Impossible Coincidence; Primes and Mediants - Equivalents of RH; A Mode-Locking View of Dirichlet L-functions and their Counterexamples; Widening the Horizon to other types of Zeta and L-Function; L-functions of Elliptic Curves; and Modular and Automorphic Forms. http://prespacetime.com/index.php/pst/article/view/359
Part II of this Article includes: Functions with Functional Equations but no Euler Product; A Central Showcase: Modular Forms Meeting Elliptic Functions; Seeking Examples with Product Formulae; Dynamically Manipulating the Non-trivial Zeros in and out of the ‘Forbidden Zone’; Finding Coefficient Paths with On-Critical Zeros; Conclusion; Appendix 1: Mediants and Mode-Locking; Appendix 2: Finite Fields and Square Roots of -1; Appendix 3: Derivation of Davenport Heilbronn; Appendix 4: A Comparison of Computational Methods; and Appendix 5: Useful Sage and PARI-GP Commands. http://prespacetime.com/index.php/pst/article/view/360
