Special Note: At the risk of belabouring the extremely obvious, this page is a work in progress, with quite a distance to go before it sleeps.
Definitions, Premisses and Info

Uatchet - When the term Uatchet is used in reference to a Magickal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to the Ægyptian figure of the Eye, right, left or both.

Ufology - The study of and interest in UFOs. (see: Extraterrestrial Focal Spiritual Traditions for UFOs in relation to Spirituality, also Borderlands)

Ultimate Potential Perfection - The Perfected State that each being reaches in Attainment at the destination of their particular Way of Going.

Umbanda - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding a Macumba WorldView as a primary or critical parameter of their Spiritual Paradigm. Macumba is not in itself a religion but the umbrella for the two principal forms of African spirit worship in Brazil, related to Vodoun and Santaria which are Candomblé and Umbanda. Macumba is sometimes used to refer to harmful magick, but that is more properly called Quimbanda.

Uncanny - ontologically indeterminate presence

Unconscious - When used in reference to the field of Analytical Psychology in analytical psychology, as in psychoanalysis, the existence of the unconscious, with its own laws and functions, is presupposed. It is capable of autonomously affecting and interrupting consciousness. Jung posits both a personal and collective unconscious, both of which stand in compensatory relationship to consciousness. The personal unconscious consists of personal, repressed, infantile contents. The collective unconscious contains collective, inherited contents, the instincts and the archetypes. One of Jung's favourite metaphors for the unconscious is that of the sea. With its fluidity, its calms and storms, mermaids and monsters, it can be a force of either creativity or destruction. Jung considers the unconscious is primarily creative, in the service of the individual.

Understanding - Correlation of Data

Unicorn Tradition - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Unification of Fields -

Unified Field Theories - A Field of Study of or relating to the concept that all the forces in the Consensus Observable Universe are aspects of One Force. These theories and String and/or SuperString Theories and the resultant projections as the Mathematics clarifies are quite productive to MetaPhysical Inquiry.

Unitarian - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding the belief that God is a unity, not a trinity as a primary or critical parameter of their Spiritual Paradigm. A monotheistic belief which was widespread in the early Christian movement, that God is a unity, not a trinity. The exact nature and makeup of deity occupied the thoughts of many Christians during the first few centuries CE. There were many antiTrinitarian movements at the time: Arianism, Monarchianism, Sabellianism and Patripassianism. A series of church councils decided that God is a Trinity, composed of the Father, Son, and Holy Spirit. Unitarianism then became a heresy and was suppressed.

Unitarian Universalist Association of Congregations - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding a mixture of Christianity, Earth Centered Religions (Afro-American religions, Native American spirituality, Wicca, other NeoPagan religions, etc.), Humanism, Judaism, other world religions, prophets, and the direct experience of mystery as primary or critical parameters of their Spiritual Paradigm. The Unitarian Universalist Association of Congregations is most commonly called simply Unitarian, but the Unitarian Universalist Association or UUA names are also heard, in any event it is a liberal religious organization, serving the Unitarian Universalist (UU) churches of North America. The Yearbook of American and Canadian Churches estimated a total membership of 502,000 in 1990. The UUA was formed on 1961-MAY-11 from the merger of the Unitarian and Universalist Churches. Unlike other religiously liberal faith groups, UUs are currently expanding in numbers. Before about 1960, UUs were largely considered the most liberal of Christian denominations. Since then, the beliefs of Unitarian Universalists have become quite diverse. In 1995-JUN, the UUA acknowledged that its sources of spirituality are: Christianity, Earth Centered Religions (Afro-American religions, Native American spirituality, Wicca, other NeoPagan religions, etc.), Humanism, Judaism, other world religions, prophets, and the direct experience of mystery.
Fewer than 10% identify themselves as Christians; the organization no longer qualifies as a Christian denomination; it is a multi-faith group. According to a 1997 survey of almost 10,000 UUs gave their theological perspective as:
• Humanist at 46.1% is the most common perspective.
• 19% identify themselves as Nature or Earth centered religion (e.g. Pagan and or NeoPagan Traditions such as Wiccan, Druid and so forth.)
• 13% describe themselves simply as Theist.
• 9.3% self-identify as Christian.
• 6.2% describe themselves as mystic.
• 3.6% describe themselves as Buddhist.
• Other perspectives listed are Jewish at 1.3%, Hindu at 0.4%, Muslim at 0.1% and other at 13.3%
They are certainly a diverse lot! It is obvious that the "glue" that holds congregations together is not a shared theological belief system, as it is in almost all other religious groups. The 1997 survey found that the four most important factors are: • Shared values and principles: 52.1%
• Acceptance, respect and support for each other as individuals: 42.5%
• A desire to take religious questions seriously: 14.6%
• Commitment to social justice and public witness: 11.5%
Definitions: The term Unitarian has traditionally had two religious meanings: A monotheistic belief which was widespread in the early Christian movement, that God is a unity, not a trinity. The exact nature and makeup of deity occupied the thoughts of many Christians during the first few centuries CE. There were many antiTrinitarian movements at the time: monarchianism, sabellianism and patripassianism. A series of church councils decided that God is a Trinity, composed of the Father, Son, and Holy Spirit. Unitarianism then became a heresy and was suppressed. a religious movement which features a lack of dogma, a belief in the inherent goodness of people, and the obligation for each member to seek out and develop his or her own system of beliefs and ethics. It is this second meaning of Unitarian that we will use here. The term Universalism has also had two religious meanings: The belief that Jehovah as described in the Hebrew Scriptures (Old Testament) is the deity for all humanity, rather than just for the Jews. A religious movement which promoted the concept that every person will go to heaven after death. This is in contrast with the traditional Christian belief that one's natural destination is eternal torment in hell. Only those who are saved will attain heaven. Today, the latter beliefs are still held by some conservative Christians. Other mainline and conservative Christians are drifting toward the Universalist belief. Liberal and most mainline Christians are already there. It is the second meaning of Universalism that we will use here. History of the movement Unitarian Universalists value the teachings of: Origen (circa 185 CE) who stressed Jesus' humanity, and believed that God would receive all people (even demons) into heaven. Jan Huss a Bohemian church reformer and martyr, burned at the stake in 1415 CE. Michael Servetus who wrote "On The Errors of the Trinity" which led to his execution at the stake in 1553 in John Calvin's Geneva for his unitarian heresy. King John Sigismund of Transylvania (now a part of Romania and Hungary) in 1568 issued the first edict of religious freedom. This allowed citizens to hold diverse religious beliefs and still be loyal to the state. Writers, scientists, and others who promoted religious tolerance, including Alcott, Bryant, Holmes, Locke, Milton, Newton, Florence Nightingale, and Thoreau. American politicians such as John Adams, John Quincy Adams, Benjamin Franklin, Thomas Jefferson, Thomas Paine, Adlai Stevenson and William Howard Taft. John Murray, who in 1779 became the minister of the first Universalist church in the U.S. at Gloucester, MA. Joseph Priestly, chemist and Unitarian Minister who established the first Unitarian Church in the U.S. in 1796. Hosea Ballou, author (in 1805) of "A Treatise on Atonement" which argued against the existence of miracles, the Trinity and of Hell. He is sometimes referred to as "The Father of American Universalism". Preachers and theologians Ralph Waldo Emerson, William Ellery Channing and Theodore Parker. Julia Ward Howe, a fighter in the abolition of slavery. Clara Barton, who worked for penal reform. Susan B. Anthony, who advocated women's rights. The first church to call itself Unitarian was established in Transylvania, in 1638. During the 17th and 18th centuries, Universalist groups were formed in England. An organization which was to become the Universalist Church of America was formed in 1785. By 1810, there were 20 Unitarian churches in England. In the U.S., many churches were founded which were Unitarian or professed Unitarian beliefs. Theirs was largely a reaction to the rigidity of Calvinist belief in New England. These churches formed the American Unitarian Association in 1825. The first Unitarian church in Canada was established in Montreal in 1842. In 1961, the Unitarian and Universalist churches merged to become the UUA. Unitarian Universalist beliefs The two religious organizations that became the "UUA" were originally viewed by the public as Christian churches who were defined largely by their heretical beliefs about the nature of God and the afterlife. However a gradual change started during the 19th century and continues today. It is now a multi-faith religious group. Emerson was a powerful force in starting this change. His Divinity School Address emphasized the importance of intellectual freedom and reason. Most modern day Unitarian Universalists share the following beliefs -- that: Each person, because of her/his humanity inherently has dignity and worth. Each person seek his/her unique spiritual path, based upon their personal life experience, the use of reason and meditation, the findings of science and her/his fundamental beliefs concerning deity, humanity, and the rest of the universe. The prime function of a clergyperson and congregation is to help the individual members to grow spiritually. All the great religions of the world, and their sacred texts, have worth. There should be no barrier to membership, such as compulsory adherence to a creed. Their lives, their congregations and association are governed by the concepts of democracy, religious freedom and religious tolerance Much of their effort should be directed towards civil rights, achieving equality of treatment for everyone regardless of race, gender, sexual orientation, etc. They have played a major role in these battles for equal rights, in spite of their relatively small numbers.

Universal Eclectic Wicca Tradition - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Universal Declaration of Human Rights - On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories."

Universal Eclectic Wicca Tradition -

Universal Unconscious -

Universalism - When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Universe -

Unus Mundus - When used in reference to the field of Analytical Psychology the "One World". This phrase of the alchemists suggests the interpenetration of spirit , soul and matter. As interpreted in Jung's psychology, it describes the inter-relation of psyche and body. With the development of synchronicity, and the positing of a "psychoid substrate" of reality, this metaphor is carried into the inter-relation of psyche and matter. Jung hoped this would lead to a common ground for psychotherapy and physics.

Ur-Uatchi -

Uranomancy - A type of divination by studying the heavens A general Divinatory System list with short definitions

Utilitarianism - When used in reference to a point of view within the field of Ethical, Value and/or Behavioural Matters, this is a Point of View in which the prime parameter for effectuating a course of action is determined by choosing that which is A thing is right when it tends to cause pleasure and reduce pain, it is wrong when it tends otherwise. One of the most widely known and referenced proponents of Utilitarianism is Bentham, J. S. Mill (British).
Notes: The intent of this theory is to emphasize that it is the suffering of sentient beings that is the concern of the moralist. He observed that most human behavior is the pursuit of pleasure and the avoidance of pain, and he created a philosophical system based on this observation, as well as factual claims regarding what kinds of actions tend to cause pleasure, and what cause pain. In the words of Bentham, "it is not whether a being can reason, but whether it can suffer" that defines whether or not a being shall have moral standing; this would dictate how we treat animals as well as humans, and makes no distinction between class, race, species, or gender, which were very revolutionary ideas for his time. When you make a decision, you must calculate how much pleasure and how much pain will result from each possible course of action, and select the option that returns the best result.
Criticisms: In utilitarianism, the ends basically justify the means. If a majority of a nation's population would benefit from the ejection of a minority, such as the Nazi treatment of Jews for example, the balance would come out in favour of the majority's pleasure. It is possible for one to calculate an unjust action returning more general pleasure than pain, however, that's a rare event. Another criticism is the definition of "pleasure". What is pleasure, and what is pain? These are not the simple questions they appear to be. Pain and pleasure are experienced by individuals, and so its definition can become relative. Take for example the case of a masochist who enjoys inflicting wounds on himself; is he experiencing pain or pleasure?
Utilitarians are committed to comprehensive and long-term calculations of pleasure. Egoists may also consider the subject's long-term pleasure; or they may consider that the immediate option which in itself yields or is thought to yield greater pleasure ought to be or is pursued. Some hedonists seem only or mainly to have so-called physical pleasures in mind; others, like John Stuart Mill, have a penchant for the pleasures of civilized discourse. There are clearly, then, many versions of hedonism, and two apparently identical views may, further, turn out to be very different when one considers the proponents' views of the nature of pleasure.
Arguments for hedonism will vary according to type. Psychological hedonists ought to show either that all pursuits are in fact aimed at what the subject takes to yield pleasure; or that we only count as really wanted what the subject either believes will produce pleasure, or is pleased at the prospect of. There is a risk of retreating into the second kind of position whenever the arguments for the first begin to look a little shaky. There is a further risk of moving without notice from points about what the subject thinks will yield most pleasure to points about what they view with most pleasure in prospect, and in general to do the rounds of a variety of explanations in the pleasure family without inquiring whether there is a legitimate route from one to the other.
Evaluative hedonists may be content to describe their end to us in the hope of winning converts. Sometimes it seems that a supposedly familiar morality is taken as given and desirable, and hedonism is propounded, and so defended, as the rationale of our moral thought and practice. This is particularly likely to happen with utilitarianism, which might, it is hoped, be seen both as making sense of what we do and as enabling us to see how to sort out the muddles we get into morally. Most forms of hedonism are egoistic in form and are seen by opponents, and sometimes by proponents, as hostile to traditional morality and Victorian values. Rationalizing hedonists will tend to invite us, by consideration of examples, to recognize that our criterion of rationality is the presence of a bedrock justification in terms of pleasure. This is usually a version of psychological hedonism applied not to all our pursuits or desires, but to our practice of reflective evaluation. All long-term versions of hedonism have to face the problem of how pleasure is to be measured. These problems are aggravated if there have to be cross-personal comparisons, as in utilitarianism.
In classical Greece and Rome (hedonism, ancient), the doctrine was in various forms popular and much discussed. It underwent a revival in post-Cartesian philosophy, especially among the British Empiricists, although the most unequivocal hedonist, Helvétius, was produced by the continent of Europe. In Britain it tended either to take a utilitarian form, or to be made the basis of a utilitarian development. A combination of partial truth, general cynicism about human motivation, and confusion of a variety of different familiar explanations of behaviour will probably ensure the recurrent attractiveness of some form of the doctrine.