3 Ways to Rotate Text in Microsoft Word - wikiHow Rotate Text in Microsoft Word 2010 and 2013 1 Open Microsoft Word 2010 and 2013. This method is does not work with Word 2007 and earlier. See the section at the end for a method that works with older versions. 2 Click the Insert tab. It should be next to the Home tab on the top left corner. 3 Click the Text Box drop-down menu. You can find it in the Text section of the Insert tab. 4 Click Simple Text Box. There will be a large list of styles to choose from. If you want to make the text box invisible and just display the text, select Simple Text Box. It is the first option. 5 Type out your text. If the text doesn’t fit the box, you can drag the corners to change the size. You can adjust the formatting of the text the same way that you would format normal text. 6 Click the Format tab if it is not already open. You will need to have the text box selected in order for the Format menu to appear. Click the Shape Outline drop-down menu. 7 Select No Outline.

This will remove the border, hiding the fact that the text is part of a text box. 8 Rotate the text. You have a couple of different options, depending on how you want to rotate it: Option 1: To rotate the text to any angle, click and hold the green circle above the text box. Drag the green circle to rotate it in the direction you want. Then, click outside of the text box. Your text is successfully rotated. Option 2: To rotate your text at regular angles like 90, 180 or 270 degrees, click the Rotate button in the Arrange section of the Format tab. Method Rotate Text in Microsoft Word 2011 on a Mac 1 Using WordArt to Rotate Text in Word 2007 and Earlier 1 Open Microsoft Word 2007 and earlier. If you have an older version of Microsoft Word, you will be creating a text box as an image that will be rotated like you would an image. 2 Insert a blank text box. To do this, click the Insert menu and then click the Text Box button. At the bottom click “Draw Text Box”. 3 Enter your text into the text box.

Format the box and the text to match the style that you want. If the text box needs to be a different size, you can drag the corners with your mouse to resize it. You can change the text formatting just like you would normally. Since you will be creating an image file with the text, make sure you have all the formatting and editing done first. You won’t be able to change it later. 4 Cut the box. Once you’ve completed formatting the text in the box, select it and the use the Cut command. You can either press Ctrl + X, or select Cut from the Home/Edit menu. 5 Paste the box. Instead of using the standard Paste command, you will be using the Paste Special command. You can find this by clicking the arrow underneath the Paste button or in the Edit menu. 6 Select a picture format. From the list of formats, choose one of the picture options. Any of them will work. .GIF will result in a clean image with a small file size. Press OK and the box will appear back in the document. 7 Rotate the text.

You have a couple of different options, depending on how you want to rotate it: Option 1: To rotate the text to any angle, click and hold the green circle above the text box. Drag the green circle to rotate it in the direction you want. Then, click outside of the text box. Your text is successfully rotated. Option 2: To rotate your text at regular angles like 90, 180 or 270 degrees, click on the Rotate drop-down menu instead of the green circle. Select your desired option. Community Q&A What should I do if I've followed these suggestions and still cannot rotate text? wikiHow Contributor Follow the directions above. When you get the picture format, copy it and then click on the "undo" arrow until you get where you want to place your text. Insert a new text box, and inside it do a right click "paste" and flip or position your text how ever you wish.

Corel DRAW 9 and the Infinity Symbol - Older versions of CorelDRAW - CorelDRAW X3 and older - CorelDRAW Community CorelDRAW X3 and older ashutoshjaihind Thu, May 26 2016 19:56 Corel DRAW 9 and the Infinity Symbol Hi there, new member. Using Corel DRAW 9 to produce some graphics for panel engraving. Trying to get an infinity symbol in there as text. I am using the Avant Garde BK font. I have tried copy and pasting an infinity ∞ symbol with no luck, have also tried the alt+236 shortcut (as used in the above line) but that just produces an 8 (with non equal top and bottom humps). The same font in OpenOffice produces a proper infinity symbol (equal size loops/humps) with alt+236. What am I missing here? Can Corel import that sign? Hope you guys can help. Thanks Tom CATHOLIC ENCYCLOPEDIA: Infinity Home > Catholic Encyclopedia > I > Infinity Infinity Help support New Advent and get the full contents of this website as an instant download .

Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99... (Latin infinitas; in, not, finis, the end, the boundary). Infinity is a concept of the utmost importance in Christian philosophy and theology . Definition The infinite, as the word indicates, is that which has no end, no limit, no boundary, and therefore cannot be measured by a finite standard, however often applied; it is that which cannot be attained by successive addition, not exhausted by successive subtraction of finite quantities. Though in itself a negative term, infinity has a very positive meaning. Since it denies all bounds  which are themselves negations  it is a double negation, hence an affirmation, and expresses positively the highest unsurpassable reality. Like the concepts of quantity, limit, boundary, the term infinity applies primarily to space and time, but not exclusively, as Schopenhauer maintains. In a derived meaning it may be applied to every kind of perfection: wisdom, beauty, power, the fullness of being itself. The concept of infinity must be carefully distinguished from the concept of "all-being".

Infinity implies that an infinite being cannot lack any reality in the line in which it is infinite, and that it cannot be surpassed by anything else in that particular perfection; but this does not necessarily mean that no other being can have perfections. "All-being", however, implies that there is no reality outside of itself, that beyond it there is nothing good, pure, and beautiful. The infinite is equivalent to all other things put together; it is the greatest and most beautiful; but besides it, other things both beautiful and good may exist (for further explanation, see below). It is objected that, if there were an infinite body, no other body could exist besides it; for the infinite body would occupy all space. But the fact that no other body could exist besides the infinite body would be the result of its impenetrability, not of its infinity. Spinoza defines: "Finite in its kind is that which can be limited by a thing of the same kind." (Ethics, I def. ii). If he intended only to say: "Finite is that from which another thing of the same kind, by its very existence, takes away perfection", no fault could be found with him.

But what he means to say is this: "Finite is that, besides which something else can exist; infinite therefore is that only which includes all things in itself." This definition is false . Many confound the infinite with the indeterminate. Determination (determinatio) is negation, limitation (negatio, limitatio), says Spinoza . Generally speaking, this is false . Determination is limitation in those cases only where it excludes any further possible perfection, as for example, the determination of a surface by a geometrical figure; but it is no limitation, if it adds further reality, and does not exclude, but rather requires a new perfection, as for example, the determination of substance by rationality. The mere abstract being, so well known to metaphysicians , is the most indeterminate of all ideas , and nevertheless the poorest in content; the infinite, however, is in every way the most determinate idea , in which all possibilities are realized, and which is therefore the richest in content. According to Hobbs, we call a thing infinite if we cannot assign limits to it. This definition is also insufficient: infinite is not that whose limits we cannot perceive, but that which has no limit.

Division The different kinds of infinity must be carefully distinguished. The two principal divisions are: (1) the infinite in only one respect (secundum quid) or the partially infinite, and the infinite in every respect (simpliciter) or the absolutely infinite; (2) the actually infinite, and the potentially infinite, which is capable of an indefinite increase. Infinite in only one respect (viz. extension) is ideal space; infinite in only one respect (viz. duration) is the immortal soul ; infinite in every respect is that being alone, which contains in itself all possible perfections and which is above every species and genus and order. Potentially infinite is (e.g.) the path of a body which moves in free space; potentially infinite is also the duration of matter and energy, according to the law of their conservation . For this motion and this duration will never cease, and in this sense will be without end; nevertheless, the path and the duration up to this instant can be measured at any given point and are therefore in this sense finite.

Hence they are infinite not according to what they actually are at a given moment, but according to what they are not yet and never actually can be; they are infinite in this, that they are ever and forever progressing without bounds, that there is always the "and so forth". The actually infinite, however, is now and at every moment complete, absolute, entirely determined. The immeasurable omnipresent spirit does not advance from point to point without end, but is constantly everywhere, fills every "beyond" of every assignable point. Hegel calls potential infinity the improper (schlechte), actual infinity the true infinity. The infinity of God The actual infinity of God in every respect is Catholic dogma . In accordance with the Holy Bible ( 1 Kings 8:27 ; Psalm 144:3 ; 146:5 ; Sirach 43:29 sqq. , Luke 1:37 , etc.) and unanimous tradition, the Vatican Council at its Third Session (cap.

i) declared God to be almighty , eternal, immense, incomprehensible, infinite in intellect and will and every perfection, really and essentially distinct from the world, infinitely blessed in Himself and through Himself, and inexpressibly above all things that can exist and be thought of besides Him. The infinity of God can also be proved from philosophy. God is the self-existing, uncreated Being whose entire explanation must be in Himself, in Whom there can be no trace of chance; but it would be mere chance if God possessed only a finite degree of perfection, for however high that degree might be, everything in the uncreated Being  His perfections, His individuality, His personality  admit the possibility of His possessing a still higher degree of entirety. From outside Himself, God cannot be limited, because, being uncreated, He is absolutely independent of external causes and conditions. Limitation would be chance; the more so because we can maintain not only that any given finite degree of perfection may be surpassed, but also, in a positive way, that an infinite being is possible.

Moreover, if God were finite, the existence of other gods, His equals or even His superiors in perfection would be possible, and it would be mere chance if the y did not exist. Of such gods, no trace can be found, while on the other hand, God's infinity is suggested by various data of experience, and in particular by our unbounded longing after knowledge and happiness . The more man a man is, and the more he follows his best thoughts and impulses, the less he is satisfied with merely finite cognitions and pleasures. That the essential cravings of our nature are not deceptive, is demonstrated at once by experience and speculation. From the infinity of God it is easy to deduce all His perfections: His unity, simplicity, immutability, etc., though these may be proved also by other means. Many of God's attributes are nothing else than His infinity in a particular respect, e.g. His omnipotence is but the infinity of His power; His omniscience, the infinity of His knowledge . Whatever is known to be a pure unalloyed perfection, must be an attribute of God on account of His infinity.

We say a pure unalloyed perfection; for God , just because He is infinite does not possess all perfections in the same way. Only pure perfections  i.e. those which include in their concept no trace of imperfection whatsoever  are contained in Him formally. We must therefore ascribe to Him the attributes wise, powerful, amiable, etc., without any restriction, because these are all pure perfections. Of the so-called mixed perfections, which include besides the positive reality also some imperfections, as e.g., extension, contrition, courage , sound reasoning, and clear judgment, He possesses only the perfection without the connected imperfection. His is, for example, the all-pervading presence, without composition; love for the good without having committed sin ; power without having to overcome fear; knowledge without formal reasoning or formal judgment. He possesses, therefore, the mixed perfections in a higher form  eminently, i.e. in the only form which is worthy of the infinite. But even the pure perfections are contained in Him in a higher form than in the creature, in which they are dependent, derived, finite.

God's perfection and that of the creature are the same analogically only, not univocally. The error of Anthropomorphism consists just in this, that it ascribes to God human perfections, without first refining them; whereas Agnosticism errs in its contention that, of all the pure and good qualities which are found in creatures, none can be ascribed to God . Those modern writers too are mistaken, who hold the best form of religious sentiment to be that which comprises the largest number of elements, and if needs be, of contradictions. According to them, we should call God both finite and infinite; finite to escape Agnosticism , infinite to escape Anthropomorphism . But it is evident that the highest and absolute truth cannot be a compound of contradictions. The dogma of God's infinity is not only of the greatest import for theology in the strictest sense of the term (i.e.

the treatise on God ), but it throws new light upon the malice of sin , which, on the account of Him Who is offended, becomes objectively infinite; upon the infinite majesty of the Incarnate Word and the boundless value of His merits and satisfaction; upon the necessity of the Incarnation, if God's justice required an adequate satisfaction for sin . Infinity and monism How imperatively thought demands that infinity be ascribed to the self-existent Being is best shown by the fact, that all those who have at any time identified, and especially those who nowadays identify God and the world  in short, all Monists  almost universally speak if the infinity of their God . But this is an error . One has but to open one's eyes to see that the world in imperfect, and therefore finite. It avails nothing for the Monists to assume that the world is infinite in extension; all that could be inferred from this supposition would be an infinitely extended imperfection and finiteness.

Nor do they gain anything by staking their hopes on evolution, and predicting infinity for the future of the world; uncreated existence involves infinity at every moment, at this present instant as well as at any future time, and not only potential but real, actual infinity. Others therefore maintain that the world is not their God , but an emanation from God ; they must consequently grant that God has parts  else nothing could emanate from Him  and that these parts are subject to imperfections, decay, and evil  in short that their God is not infinite. Hence others assert that the things of this world are not parts of the Absolute , but its manifestations, representations, forms, qualities, activities, accidents, attributes, affections, phenomena, modifications. But if these are not mere words, if the things of this world are really modifications etc. of the Absolute , it follows again that, as much as it is in finite things, the Absolute is subject to limitation, evil and sin , and is therefore not infinite. This leads many to take the last step by asserting that the things of this world are nothing in them selves, but simply thoughts and conations of the Absolute .

But why has not the Absolute grander and purer conceptions and volitions? Why has it contented itself for thousands of years with these realistic self-represent ations, and not even yet attained with certainty an idealistic conception of reality? Turn as one may, in spite of all efforts to evade the consequence, the god of Monism is not an infinite being. The Monists object that God as conceived by Theists is a finite thing, since He is not in Himself all reality, but has outside Himself, the reality of the world. However, it has been stated above that infinity and totality are two entirely different ideas , and that infinity does not, in every supposition, exclude the existence of other things besides itself. We say, not "in every supposition", for it may be that the infinite could not be infinite if certain beings existed. A being uncreated or independent of God , or a Manichæan principle of evil , cannot exist beside the infinite God , because it would limit His absolute perfections. This is the time-honored proof for the unity of God , the grand thought of Tertullian (Adv.

Marcion ., I, iii), "if God is not one, He is not at all." But that besides God there are creatures of His, reflections from His light, illuminated only by Him and in no way diminishing His light, does not limit God Himself. God , on the contrary, would be finite, if His creatures were identical with Him. For creatures are essentially of mixed perfection, because essentially dependent; infinite is only that which is pure perfection without any admixture of imperfection. If, therefore, one wants to form the equation: infinite = all, it must be interpreted: infinite = everything uncreated; or better still: infinite = all pure perfections in the highest and truest sense. Taken in the monistic view, viz. that there can be no reality besides the infinite, this equation is wrong. The identification, how ever, of "infinite" and "all" is very old, and served as a basis of Eleatic philosophy. Another very common objection of Monists against the theistic conception of God is, that being personal, He cannot be infinite.

For personality , whether conceived as individuality or as self-consciousness or as subsistent being, cannot exist without something else as its opposite; but wherever there is something else, there is no infinity. Both premises of this argument are false . To assert that infinity is destroyed wherever something else exists, is but the repetition of the already rejected statement that infinity means totality. Equally unwarranted is the assertion that personality requires the existence of something else. Individuality means nothing more than that a thing is this one thing and not another thing, and it is just as much this one thing, whether anything else exists or not. The same is true of self-consciousness. I am aware of myself as Ego, even though nothing else exist, and I have no thought of any other being; for the Ego is something absolute, not relative. Only if I desire to know myself as not being the non-Ego, to use the expression of Fichte  I necessarily must think of that non-Ego, i.e. of something as not-myself. The subsistence of intellectual beings, i.e.

personality in the strictest sense of the term, implies only that I am a being in and for myself, separate from everything else and in no way part of anything else. This would be true , even though nothing else existed; in fact, it would then be truer than ever. Far from excluding personality God is personal in the deepest and truest meaning, because He is the most independent being, by Himself and in Himself in the most absolute sense (see PERSON ). History Concerning the philosophers before Aristotle , Francisco Suárez pertinently remarks that they "scented" the infinity of God (subodorati sunt). In many of them we meet the infinity of God or of the First Cause, though in many cases it be only infinity in extension. Plato and Aristotle assert in substance the infinity of the Highest Being in a more adequate sense, though blended with errors and obscurities. The Stoics had various ideas that would have led them to admit the infinity of God , had not their Pantheism stood in the way.

The conceptions of Philo's Jewish-Alexandrian philosophy were much purer; the same may be said to a certain degree of the neo-Platonism of Plotinus, who was largely influenced by Philo . Plotinus originated the terse and trenchant argument: God is not limited; for what should limit Him? ("Enn. V", lib. V, in "Opera omnia", Oxford, 1885, p. 979). Against Plotinus, however, it may be objected that true infinity is as little consistent with his doctrine of emanations as with the more or less pantheistic tendencies of the Indian philosophy. The Christian writers took their concepts of the infinity of God from the Bible ; the speculative development of these ideas , however, needed time. St. Augustine , being well acquainted with Platonic philosophy , recognized that whatever could be greater, could not be the First Being. Candidus, a contemporary of Charlemagne , perceived that the limitations of all finite beings point towards a Creator, Who determines the degrees of their perfection. Abelard seems to teach that God , being superior to everything else in the reason of His existence, must also be greater in His perfections.

A book, which is sometimes ascribed to Albert the Great , derives God's infinity from His pure actuality. All these reasons were collected, developed, and deepened by the Scholastics of the best period; and since then the speculative proof for the infinity of God has, in spite of some few objectors, been considered as secure. Even Moses Mendelssohn writes: "That the necessary Being contains every perfection which it has, in the highest possible degree and without any limitations, is developed in numberless text-books, and so far nobody has brought a serious objection against it" ("Gesammelte Schriften", II, Leipzig, 1893, p. 355). Kant's attempt to stigmatize the deduction of infinity from self-existence as a return to the ontological argument, was a failure; for our deduction starts from the actually existing God , not from mere ideas , as the ontological argument does.

Among Christians , the dogma itself has rarely been denied, but the freer tendencies of modern Protestantism in the direction of Pantheism , and the views of some champions of Modernism in the Catholic Church , are in fact, although not always in expression, opposed to the infinity of God . Infinity of creatures The knowledge we have about the infinity of creatures leaves much to be desired. It is certain that no creature is infinite in every regard. However great it may be, it lacks the most essential perfection: self-existence, and whatever else is necessarily connected with it. Moreover, philosophers and theologians are practically unanimous in declaring that no creature can be infinite in an essential predicate. As to the questions whether an accident (e.g. quantity) is capable of infinity, whether the creation could be infinite in extension. Whether there can be an infinite number of actual beings, or whether an infinite number is at all possible  as to these questions they are less in harmony, though the majority lean towards the negative answer, and in our time this number seems to have increased.

At any rate the infinite world, of which the old Greek philosophers dreamt and the modern Materialists and Monists talk so much, lacks every proof , and, as to the infinite duration of the world, it is contradicted by the dogma of its temporal beginning. The mathematicians too occupy themselves with the infinite, both with the infinitely small and the infinitely large, in the treatises on infinite series, and infinitesimal calculus, and generally in all limit operations. The infinitely small is represented by the sign 0, the infinitely large by a character that looks like the number "8" turned on its side. Their relation is expressed by the ratio 1/0 = (infitely large). All mathematicians agree as to the method of operating with the two quantities; but there is much division amongst philosophers and philosophizing mathematicians as to their real meaning. The least subject to difficulties are perhaps the following two views. The infinite in mathematics may be take n as the potentially infinite, i.e. that which can be increased or diminished without end; in this view it is a real quantity, capable of existence. Or one may take it as the actually infinite, viz. that which by actual successive addition or division can never be reached.

In this view it is something which can never exist in reality, or from the possibility of whose existence we at best abstract. It is a limit which exists only as a fiction of the mind (ens rationis). Or if the infinitely small is considered as an absolute zero, but connoting different values, it is really a limit, but as far as it connotes other values, only a logical being. Thus at times Leibniz calls both the infinitely small and the infinitely large fictions of the mind (mentis fictiones) and compares them to imaginary quantities. Carnot calls the differential an être de raison; Gauss speaks of a façon de parler. How to Make the Infinity Symbol on a Keyboard How to Make the Infinity Symbol on a Keyboard How to Make the Infinity Symbol on a Keyboard March 31, 2015 By: Kallie Johnson Computer keyboards have keys for letters, numbers and popular symbols. Although not every symbol can be represented on the keyboard itself, there is usually a way to add most symbols to your document using certain codes or by hitting a series of keys. One of these symbols is the infinity symbol, which looks like the number eight turned on its side.

The series of keys that need to be input in order to make the symbol appear vary based on your operating system and whether you have a separate keypad. You can insert an infinity symbol into your document. Windows User With Separate Keypad Step Open any application that allows text entry. Step Hold down the "ALT" key. Step Infinity Ring Meaning Privacy Infinity Ring Meaning The infinity ring originated from Turkey. An infinity ring meaning is said to be a symbol of faithfulness and love. This has 4 to 8 separate rings that are connected together in such a way that when they are turned around properly, they make a ring with an interwoven knot. If you remove this from your finger and you are not aware as to how to assemble it, it will become an untidy heap of rings which will be hard to wear. Aside from loyalty and true love, infinity ring meaning also includes everlasting relationships or friendships. This ring is usually placed on the fourth finger, either on your left or right hand. It is a jewellery piece which has the symbol of infinity, thus its name. The whole ring symbolizes continuity while its rings represent a love that has no end or will last forever. It can also be a symbol of friendship shared by the best of friends.

Because it is a symbol of love and unity, the ring is usually used for anniversaries and weddings. It can also be bought and worn as a sign of commitment and love regardless of what relationship you have. You can put on an infinity ring in many ways based on the meaning you have behind it. An infinity ring can be worn as a wedding ring or as one of its parts. You can put it on in addition to your wedding and engagement bands if it is thin. When you combine these rings though, make sure that these will not overpower your finger. This means that you can still bend it easily and there is still a space in the middle of your knuckle and your top band. If you do not like wearing all the three rings together, then you can replace your engagement band or wedding ring with your infinity ring. These days, couples go for infinity rings for their wedding, and they wear these alone or together with their engagement band. You can wear your infinity ring as your anniversary band because this is becoming a famous choice for couples. When you put on the infinity ring as your anniversary band, put it on as a replacement of your wedding ring or you can wear it alone on your fourth finger at the left hand.

If you do not wish to replace your wedding ring as you deem it more traditional, then you can put on the infinity ring on your fourth finger at the right hand and your wedding band at the left hand. If you are given an infinity ring symbolizing a relationship aside from marriage, then you can put this on your fourth finger at the right hand or simply on any of your other fingers. You may also combine them with other personal rings you are wearing as long as they do not overwhelm your hand because it reaches your knuckle or goes beyond it. Just remember that an infinity ring given to you by a friend, or due to a relationship which is not romantic can be placed on any of your fingers, and not on your wedding finger which is the fourth one on your left hand. Bear in mind that it is not suitable to put on any kind of ring representing a mere friendship on your wedding finger. Sponsored links When you wear your infinity ring, hold this inside your hand and detach the other two outer rings that possess a rounded edge. One of the rings must be held flat in both hands, its rounded side turning upwards.

The rings must then be brought towards each other so as to assemble in the middle and form a hole with a shape of a diamond at the point where they connect. The two other rings must freely dangle below. You must then flip over carefully your ring by holding in one hand your outer rings in a pinched manner while your inner rings must be pinched in your other hand. Your outer rings must hang while you prepare the direction of the inner ring. Ensure that these rings are correctly aligned. The inner bands must then be rotated for each ring’s knot part to support the hanging rings. One of your inner bands must be held in the left hand while another one is in the right hand. The one in the right hand must be rotated clockwise at 90 degrees. This ring’s knot part must be woven into the ring in the left hand for them to overlie at the knot. The hanging rings must then be trapped inside. Your two inner rings must be able to hold together as a single ring once this is assembled properly. In the left hand, hold your inner rings while in the right hand, you should hold one of your hanging outer rings. Carefully rotate this for the knot part to connect into the inner rings’ knot.

Your outer ring must be flipped up for it to fit against your inner rings. One outer ring must now dangle while the three rings must fit jointly as one. The next thing to do would be to place your three rings in the right hand while the dangling one must be in the left. Carefully rotate your dangling ring for the knot part to connect to the other rings’ knot. The outer ring must be flipped up for it to fit against your other rings. The whole assembling process may seem difficult, but remember that only a few people can solve it on their first try. If you practice this procedure often, you will get the hang of it. The same process can also be done with an infinity ring having eight bands. Bear in mind that there are inner rings that need to be rotated in a counter-clockwise manner, instead of clockwise. If the ring does not fit together after many tries using a single direction, then you should rotate it into the opposite side. The infinity ring meaning is that of continuity, faithfulness and loyalty, so give it to a person whom you know will remain your friend for eternity or will love you infinitely. Sponsored links Octagon | Synchromysticism Wiki | Fandom powered by Wikia Share Ad blocker interference detected!

Wikia is a free-to-use site that makes money from advertising. We have a modified experience for viewers using ad blockers Wikia is not accessible if you’ve made further modifications. Remove the custom ad blocker rule(s) and the page will load as expected. The octagon and related shapes such as, double-squares, double-cubes, and 8-rayed stars, are often viewed as being analogous to a Stargate and the Galactic Center . Colgate Clock facing the Twin Towers during 9/11 Mayan glyph, Dharma Wheel, Holy Grail symbol from Sinclair tomb. Structures that exhibit octagonal symmetry are the Dome of the Rock and the soon to be built Freedom Tower in New York. The Freedom Tower will replace the Twin Towers of the World Trade Center complex. It's shape begins as a square at the base and rotates as it rises ending in another square at the top, which is offset from the base by 45-degrees. From above it would look like two overlapping squares or an octagon. Facing the Twin Towers during 9/11 was the Colgate Clock CC , which is an octagonal structure. Colgate means "dark gate".

Parts of the Large Haydron Collider of CERN also exhibits octagonal symmetry. Even the Great Pyramid of Egypt is octagonal. It's sides are slightly concave towards the center, cutting each face into two. The website Octagon-Maat makes the claim that the layout for the Giza complex was based on octagons. Octagonal symmetry is also found in the cyclical nature of the seasons on earth. There are the four points of the solstices and equinoxes, and there are also the four points between each of these, known as cross-quarter days. Each of these times of the year are marked by a holiday on what is known as the Yule Wheel. A similar wheel has been used to depict the four principal stages in the alchemical process plus the four operations of alchemy. Octagonal symbols include the Buddhist Dharma Wheel which uses the 8-spoke wheel as a symbol of the eight-fold path of Buddhism. Similar symbols are seen in Mayan and Sumerian art. An 8-spoke wheel is found on the tomb of William Sinclair (St. Clair) at Rosslyn Chapel. This symbol is said to represent the Holy Grail.

The 8-rayed star is a symbol for the goddess Ishtar/Innanna/Isis/Mary/Ashtarte and so on. The Number 8 Basic Concepts of the Rubik's Cube Basic Concepts of the Rubik's Cube by Josef Jelinek Basic Cube Concepts Cube Structure By studying the structure of a Rubik's cube you will get a greater understanding of how it works, something that will really help you solving the cube. So, first of all, what actually is a classic Rubik's cube? Rubik's cube is a cube with edges approximately 56 mm (2.2 in) long. It consists of 26 smaller cubes; one side is made up of 3x3 such cubes. If you take an ordinary cube and cut it as you would a Rubik's cube, you are left with 27 smaller cubes. Rubik's cube does not contain the cube from the very middle. In fact, the smaller pieces of the Rubik's cube does not really have a shape of a cube. We call these 26 small pieces cubies.

There are 6 cubies in the middle of individual sides, and those are rigidly interconnected by a six-armed spatial cross (they merely rotate around their axles and keep other cubies from falling off the cube). I will call those cubies centers. The centers are connected to the cross by means of screws and springs, causing other cubies to hold nicely tightly together. Each of the center cubies has one colored sticker on its external side, which determines the color of each cube face. The colors are usually white, red, blue, yellow, orange, and green. Sometimes brownish color replaces red color. The original Rubik's cube (as well as all of the recently produced Rubik-brand cubes) has coloring white opposite yellow, red opposite orange, and blue opposite green. Yet another coloring, (widespread in America and Japan) exists: white opposite blue, red opposite orange, and green opposite yellow. The former coloring has a certain logic, called "plus yellow", because opposite side of one color (white, red, or blue) is formed by adding yellow color (yellow, orange, or green). On the other hand, the latter coloring tries to combine opposite sides with maximum contrast.

Each coloring can further have two variants due to a mirror reflection. We also have 12 edge cubies, or just edges. Those cubies have two stickers of different colors. And the last type of cubies are eight corner cubies, or just corners. Those cubies have three differently-colored stickers on their mutually orthogonal sides. Labelling of Moves As you surely know, the Rubik's cube has 6 sides. All sides can be rotated by a certain angle. This rotation is called a move (or a turn). In order to be able to perform other moves, it is recommended to rotate by 0 (360), 90, 180, or -90 (270) degrees. The 90 and -90 degrees turns are called quarter turns. The 180 degreed turn is called a double turn (or sometimes - a bit misleading - face turn is used). Of course, if you rotate a side, you rotate one third of the cube (9 cubies). This array is called a layer. Having a cube in front of you, the individual layers are rotated thus: A layer facing towards you is the front layer, and is labelled as F (Front).

A layer facing away from you is the back layer and is labelld as B (Back). A layer which is on top is the up layer and is labelled as U (Up). A layer which is at bottom is the down layer and is labelled as D (Down). A layer which is on your right is the right layer and is labelled as R (Right). A layer which is on your left is the left layer and is labelled as L (Left). A layer which is between the left and right layer is labelled as M (Middle). A layer which is between the top and bottom layer is labelled as E (Equator). A layer which is between the front and back layer is labelled as S (Standing). The move is labelled by the symbol of the layer you are turning (F, B, U, D, L, R). A symbol by itself labels a clockwise rotation of the layer. For a counterclockwise rotation, the layer symbol is followed by an apostrophe (a single quote}.

For a 180-degree rotation, the layer symbol is followed by digit '2' or an exponent "to the second power." There are other ways of labelling the moves, but this one is the simplest and most widely used (it is so-called "Singmaster notation" after a mathematician who published it). Turning M, E, and S layers is called slice turn. For M turn the direction is top-down, for M' bottom-up. For E turn the direction is left-rigth, for E' rigth-left. For S turn the direction is clockwise if seeing from front, for S' couterclockwise. For a clearer understanding here is an example: For example F2 U' R M' means: Rotate the front layer by a half-turn (180 degrees in any direction), then rotate the up layer counterclockwise by a quarter-turn (90 degrees), then rotate the right layer clockwise by a quarter-turn (90 degrees) and finally rotate the middle layer in a bottom-up direction by a quarter-turn. On some pages (especially for beginners) we use a graphical notation that may be easier to follow at first.

For example F2 U' R M' would be written as: All displayed turns are only the quarter ones. Double turns are decomposed to a sequence of two quarter turns of the same layer to reduce complexity. It is worth noting, that you turn each side in a given direction, if the side is facing you (you don't need to pivot the whole cube, but rotate the side in the same direction you would rotate, if the side was facing you). It may not be completely clear at first, but it is sufficient, if you turn the cube so that the side to be manipulated is facing you, execute the move, and then turn the cube back to its original position. Sometimes we will talk about correctly positioned corners/edges, correctly oriented corners/edges. A correctly positioned cubie is a corner or edge cubie that is at the right place on the cube relative to its centers regardles how it is twisted in this position. Correctly oriented corner or edge is further twisted so that the sticker of a given color is adjacent to the sticker of the center cubie of the same color. A corner may be at the same place in three different orientations (oriented, twisted clockwise, and twisted counter-clockwise).

An edge may be at the same place in two different orientations (oriented and flipped). Certain corners and edges will be specified either by their colors (e. g. white-blue edge) or by their placement in the picture (e.g. UL edge) for edge common to the up and left layer. Degrees (Angles) Degrees (Angles) We can measure Angles in Degrees. There are 360 degrees in one Full Rotation (one complete circle around). (Angles can also be measured in Radians ) (Note: "Degrees" can also mean Temperature , but here we are talking about Angles) The Degree Symbol: ° We use a little circle ° following the number to mean degrees. For example 90° means 90 degrees One Degree This is how large 1 Degree is A Full Circle is 360° Half a circle is 180° (called a Right Angle ) Why 360 degrees? Probably because old calendars (such as the Persian Calendar) used 360 days for a year - when they watched the stars they saw them revolve around the North Star one degree per day.

Also 360 can be divided evenly by 2, 3, 4, 5, 6, 8, 9, 10, 12, 15, 18, 20, 24, 30, 36, 40, 45, 60, 72, 90, 120 and 180, which makes a lot of basic geometry easier. Measuring Degrees

Question: What number turned on its side (rotated 90 degrees) is the symbol for infinity?
Answer: 8