TERMS STARTING WITH
TERMS ANYWHERE
3. "The generalized conclusion is that therefore the parts of experience hold together from next to next by relations that are themselves parts of experience. The directly apprehended universe needs, in short, no extraneous trans-empirical connective support, but possesses in its own right a concatenated or continuous structure."
abide ::: 1. To wait, stay, remain. 2. To remain in residence; to sojourn, reside, dwell. 3. To remain with; to stand firm by, to hold to, remain true to. 4. To continue in existence, endure, stand firm or sure. abides, abode, abiding.
Also called extropy. ::: An evolving framework of values and standards for continuously improving the human condition, originated by Max More. Extropianism describes a pragmatic consilience of transhuman thought guided by a conscious, pro-active, self-directed approach to human evolution and progress. See posthuman. Extropians were once concisely described as libertarian transhumanists, and some still hold to this standard.
(a) Metaphysical: The view that there is but one fundamental Reality; first used by Wolff. (A Universe.) Sometimes spoken of as Singularism. The classical ancient protagonist of an extreme monism is Parmenides of Elea; a modern exponent is Spinoza. Christian Science is an example of a popular contemporary religion built on an extreme monistic theory of reality. Most metaphysical monists hold to a modified or soft monistic theory (e.g. the metaphysics of Royce).
Aravot ::: A tree named in the Torah. Two of its branches make up one of the Four Species which the Torah commands Jews hold together and wave in all directions, showing the supremacy of God.
ballast ::: a. --> Any heavy substance, as stone, iron, etc., put into the hold to sink a vessel in the water to such a depth as to prevent capsizing.
Any heavy matter put into the car of a balloon to give it steadiness.
Gravel, broken stone, etc., laid in the bed of a railroad to make it firm and solid.
The larger solids, as broken stone or gravel, used in
came ::: --> imp. of Come. ::: n. --> A slender rod of cast lead, with or without grooves, used, in casements and stained-glass windows, to hold together the panes or pieces of glass.
cling ::: 1. To come or be in close contact with; stick or hold together and resist separation 2. To hold fast or adhere to as if by embracing. 3. To be emotionally or intellectually attached or remain close to. 4. To hold on tightly or tenaciously to. 5. To remain attached as to an idea, hope, memory, etc. clings, clung, clinging.
compaginate ::: v. t. --> To unite or hold together; as, the side pieces compaginate the frame.
consist ::: v. i. --> To stand firm; to be in a fixed or permanent state, as a body composed of parts in union or connection; to hold together; to be; to exist; to subsist; to be supported and maintained.
To be composed or made up; -- followed by of.
To have as its substance or character, or as its foundation; to be; -- followed by in.
To be consistent or harmonious; to be in accordance; -- formerly used absolutely, now followed by with.
Continuum, Sensory: (Lat. continuere, to hold together) The unity of a single sensory field, (visual, tactual, auditory, etc.) or of the total sensory experience of an individual. (Cf. G. F. Stout, Mind and Matter, Bk. IV, Ch. III.) See Consentience. -- L.W.
cramp ::: n. --> That which confines or contracts; a restraint; a shackle; a hindrance.
A device, usually of iron bent at the ends, used to hold together blocks of stone, timbers, etc.; a cramp iron.
A rectangular frame, with a tightening screw, used for compressing the joints of framework, etc.
A piece of wood having a curve corresponding to that of the upper part of the instep, on which the upper leather of a boot is
fasten ::: a. --> To fix firmly; to make fast; to secure, as by a knot, lock, bolt, etc.; as, to fasten a chain to the feet; to fasten a door or window.
To cause to hold together or to something else; to attach or unite firmly; to cause to cleave to something , or to cleave together, by any means; as, to fasten boards together with nails or cords; to fasten anything in our thoughts.
To cause to take close effect; to make to tell; to lay on;
Fechner, Gustav Theodor: (1801-1887) Philosophizing during the ascendency of modern science and the wane of metaphysical speculation, Fechner though as physicist believing in induction, analogy, history and pragmatic procedure, expounded a pure, objective idealism of Berkeley's type. With Oken and Schelling as spiritual guides, he held that everything is in consciousness, there are no substances, no things-in-themselves, everything, including animals, plants, earth, and heavens, shares the life of the soul (alles ist beseelt). In a consequent psycho-physicalism he interpreted soul (which is no substance, but the simplifying power in contrast to the diversifying physical) as appearance to oneself, and matter as appearance to others, both representing the same reality differentiated only in point of view. He applied the law of threshold to consciousness, explaining thus its relative discontinuity on one level while postulating its continuity on another, either higher or lower level. In God, as the highest rung of existence, there is infinite consciousness without an objective world. Evil arises inexplicably from darker levels of consciousness. With poetic imagination Fechner defended the "day-view" of the world in which phenomena are the real content of consciousness, against the "night-view" of science which professes knowledge of the not-sensation-conditioned colorless, soundless world.
insist ::: v. i. --> To stand or rest; to find support; -- with in, on, or upon.
To take a stand and refuse to give way; to hold to something firmly or determinedly; to be persistent, urgent, or pressing; to persist in demanding; -- followed by on, upon, or that; as, he insisted on these conditions; he insisted on going at once; he insists that he must have money.
mascotte ::: n. --> A person who is supposed to bring good luck to the household to which he or she belongs; anything that brings good luck.
obligate ::: v. t. --> To bring or place under obligation, moral or legal; to hold by a constraining motive.
To bind or firmly hold to an act; to compel; to constrain; to bind to any act of duty or courtesy by a formal pledge.
Pity: A more or less condescending feeling for other living beings in their suffering or lowly condition, condoned by those who hold to the inevitability of class differences, but condemned by those who believe in melioration or the establishment of more equitable relations and therefore substitute sympathy (q.v.). Synonymous with "having mercy" or "to spare" in the Old Testament (the Lord is "of many bowels"), Christians also are exhorted to be pitiful (e.g., 1. Pet. 3.8). Spinoza yet equates it with commiseration, but since this involves pain in addition to some good if alleviating action follows, it is to be overcome in a life dictated by reason. Except for moral theories which do not recognize feeling for other creatures as a fundamental urge pushing into action, such as utilitarianism in some of its aspects and Hinduism which adheres to the doctrine of karma (q.v.), however far apart the two are, pity may be regarded a prime ethical impulse but, due to its coldness and the possibility of calculation entering, is no longer countenanced as an essentially ethical principle in modern moral thinking. -- K.F.L.
Selflessness The attribute of the atman, the essential self or selfhood; on the upward arc of evolution we strive to wean our lower or personal self from attachments to objects of personal desire and to achieve the universality of feeling which pertains to this divine essence (atman). Without the altruistic intuition, no society, whether of animals or humans, could hold together. Instead of regarding selflessness as a lofty and difficult goal to be attained by climbing, we can regard it as an original “home” from which we have wandered.
Summerland Sometimes used by Spiritualists for what they hold to be the abode of departed spirits, which actually exist in astral regions, disintegrating before the second death.
Summum Bonum: (Lat. the supreme good) A term applied to an ultimate end of human conduct the worth of which is intrinsically and substantively good. It is some end that is not subordinate to anything else. Happiness, pleasure, virtue, self-realization, power, obedience to the voice of duty, to conscience, to the will of God, good will, perfection have been claimed as ultimate aims of human conduct in the history of ethical theory. Those who interpret all ethical problems in terms of a conception of good they hold to be the highest ignore all complexities of conduct, focus attention wholly upon goals towards which deeds are directed, restrict their study by constructing every good in one single pattern, center all goodness in one model and thus reduce all other types of good to their model. -- H.H.
". . . the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine
“… the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine
Theosophy does not hold to the idea of a single-track, end-on evolution from a protoplasmic speck to human being, without inner astral, mental, and spiritual urge from within. Rather, the plan of evolution as represented by the different classes and orders of beings on earth may be represented by a tree, whose main trunk is the human stem, from which (so far as this manvantara is concerned) the various animal types have issued like branches, each of them then entering upon a special unfolding development and differentiation of its own. Indeed, the same observation applies with equal force to the vegetable and mineral kingdoms, although their root-types issued from the human stem long aeons before the animal types appeared on earth.
"The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” *The Life Divine
“The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine
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1:When you have seen your aim, hold to it, firm and unshakeable. ~ Dhammapada, the Eternal Wisdom #KEYS
2:I am is the goal, the final reality. To hold to it with effort is vichara. Spontaneous and natural, it is realization. ~ Sri Ramana Maharshi, #KEYS
3:The mind is restless, strong, insistent, violently disturbing; to control it I hold to be as difficult as to control the wind. ~ Bhagavad Gita VI, the Eternal Wisdom #KEYS
4:he man who has conquered his unreined desires, offers no hold to sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist Texts, the Eternal Wisdom #KEYS
5:It's important to make an effort under any circumstance - stagnant, sickness, being in an unstable lifestyle, even when society is insane. You should consider such periods as an omen before you move. When you are stuck on something, it is important to hold to your purpose but not press onward against the current. When you can't move at all, try to concentrate, continuing forward as if in a boat switching to a stronger motor. The keiko that is most important when you cannot move is kage no keiko [shadow training]. ~ Masaaki Hatsumi, #KEYS
6:Two Paths Of Yoga :::
There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender. is a safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it to nor has nothing do but to let the mother hold it and cry ma ma.
~ The Mother, Questions And Answers 1929-1931,#KEYS
7:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,#KEYS
8:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,#KEYS
9:The Two Paths Of Yoga :::
14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.
Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
~ The Mother, Questions And Answers 1929-1931,#KEYS
*** WISDOM TROVE ***
1:Don't hold to anger, hurt or pain. They steal your energy and keep you from love. ~ leo-buscaglia, @wisdomtrove 2:There exists no single human being that does not either potentially or effectively possess this thing we hold to constitute happiness. ~ plotinus, @wisdomtrove 3:Now the Church is not wood and stone, but the company of believing people; one must hold to them, and see how they believe, live and teach. ~ martin-luther, @wisdomtrove 4:The writer must believe that what he is doing is the most important thing in the world. And he must hold to this illusion even when he knows it is not true. ~ john-steinbeck, @wisdomtrove 5:For perfect love casteth out fear, and fear can only be from the material things that soon must fade away. And thus hold to the higher thought of eternity. For life is a continual experience. ~ edgar-cayce, @wisdomtrove 6:We go through those circumstances in order to evolve into people who can hold to our loving center no matter what the world throws us. A loving universe makes sure that we go through those things too. ~ marianne-williamson, @wisdomtrove 7:People have tended (with the help of conventions) to resolve everything in the directions of easiness, of the light, and on the lightest side of light, but it is clear that we must hold to the heavy; the difficult. ~ rainer-maria-rilke, @wisdomtrove 8:If only we arrange our life according to that principle which counsels us that we must hold to the difficult, then that which now still seems to us the most alien will become what we most trust and find most faithful. ~ rainer-maria-rilke, @wisdomtrove 9:When we hold to the core, the opposite sides are the same if they are seen from the center of the moving circle. I do not experience; I am experience. I am not the subject of experience; I am that experience. I am awareness. Nothing else can be I or can exist. ~ bruce-lee, @wisdomtrove 10:There is a fundamental conviction which some people never acquire, some hold only in their youth, and a few hold to the end of their days-the conviction that ideas matter . . . . That ideas matter means that knowledge matters, that truth matters, that one's mind matters . . . ~ ayn-rand, @wisdomtrove 11:Hold to the idea, "I am not the mind, I see that I am thinking, I am watching my mind act," and each day the identification of yourself with thoughts and feelings will grow less, until at last you can entirely separate yourself from the mind and actually know it to be apart from yourself. ~ swami-vivekananda, @wisdomtrove 12:With a single stroke we are freed from bondage; nothing clings to us and we hold to nothing. All is empty, clear, self-illuminating, with no exertion of the mind’s power. Here thought, feeling, knowledge, and imagination are of no value. In this world of Suchness there is neither self nor other-than-self. ~ jianzhi-sengcan, @wisdomtrove 13:The core of original sin, then is LOT - Lack of Trust. Or, it could be considered an innate inability to adequately value ourselves. Label it a & 14:What's difficult in life is to stay centered when somebody does or says something that tempts us to close our hearts because their heart was closed. That is hard. But that is also how we grow. We go through those circumstances in order to evolve into people who can hold to our loving center no matter what the world throws us. ~ marianne-williamson, @wisdomtrove 15:There is nothing& 16:He who lets the world, or his own portion of it, choose his plan of life for him, has no need of any other faculty than the ape-like one of imitation. He who chooses his plan for himself, employs all his faculties. He must use observation to see, reasoning and judgment to foresee, activity to gather materials for decision, discrimination to decide, and when he has decided, firmness and self-control to hold to his deliberate decision. ~ john-stuart-mill, @wisdomtrove 17:These truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That ~ elbert-hubbard, @wisdomtrove *** NEWFULLDB 2.4M ***
1:You can't hold to anything that wants to go. ~ Mia Asher, #NFDB
2:Don’t hold to any faith. Even legends die. ~ Steven Erikson, #NFDB
3:Haun! Work your progress! Hold to! Now! Win out, ye divil ye! ~ James Joyce, #NFDB
4:The primary notion i hold to be the Living Power. ~ Samuel Taylor Coleridge, #NFDB
5:When you have seen your aim, hold to it, firm and unshakeable. ~ Dhammapada, #NFDB
6:Capuchin monkeys have no faith in America; they hold to no dream ~ Don Watson, #NFDB
7:Question with boldness, hold to the truth, and speak without fear. ~ Glenn Beck, #NFDB
8:Men will clutch at illusions when they have nothing else to hold to. ~ Czes aw Mi osz, #NFDB
9:Men will clutch at illusions when they have nothing else to hold to. ~ Czeslaw Milosz, #NFDB
10:Hold to the now, the here, through which all future plunges to the past. ~ James Joyce, #NFDB
11:We must adjust to changing times and still hold to unchanging principles. ~ Jimmy Carter, #NFDB
12:Impossibility is more possible than everything which we hold to be possible. ~ Karl Barth, #NFDB
13:Beliefs,” things we hold to be true but which may not be easily verified. ~ Steven D Levitt, #NFDB
14:Beliefs: Those things we hold to be true despite evidence to the contrary. ~ Joseph O Connor, #NFDB
15:I hold to no God," Roland said. "I hold to the Tower, and won't pray to that. ~ Stephen King, #NFDB
16:Such I hold to be the genuine use of Gunpowder: that it makes all men tall. ~ Thomas Carlyle, #NFDB
17:Lao Tsu doesn't seem to hold to much stock for words or phrases or teachings. ~ Frederick Lenz, #NFDB
18:The primary imagination I hold to be the Living Power. SAMUEL TAYLOR COLERIDGE ~ Julia Cameron, #NFDB
19:There's a trick to lying. Hold to the same line, regardless of who you're with. ~ James Ellroy, #NFDB
20:Don't hold to anger, hurt or pain. They steal your energy and keep you from love. ~ Leo F Buscaglia, #NFDB
21:A pleasant letter I hold to be the pleasantest thing that this world has to give. ~ Anthony Trollope, #NFDB
22:Hold to a thing long enough, a secret, a desire, maybe a lie, and it will shape you. ~ Mark Lawrence, #NFDB
23:I will hold to the principles received by me when I was sane, and not mad—as I am now. ~ Charlotte Bront, #NFDB
24:I do not hold to non-violence for moral reasons, but for political and practical reasons. ~ Aung San Suu Kyi, #NFDB
25:A society that sets up to be polite, and ignores Arts and Letters, I hold to be a Snobbish society. ~ Anonymous, #NFDB
26:Real results come from putting your momentary needs on hold to pursue larger, more important goals. ~ Travis Bradberry, #NFDB
27:I mean, if a thing works, if a thing is right, respect that, acknowledge it, respect it and hold to it. ~ Harold Pinter, #NFDB
28:...it's easier to hold to your principles 100% of the time than it is to hold to them 98% of the time. ~ Clayton Christensen, #NFDB
29:People can save the world by the way they think and by the way they behave and what they hold to be important. ~ Cyndi Lauper, #NFDB
30:it always annoyed him when people implied you had to have a religion in order to hold to any standards of behavior. ~ Anne Tyler, #NFDB
31:I hold to nothing but envisioning international peace and utopia. We all have many more things in common than not. ~ Roseanne Barr, #NFDB
32:Sometimes the fear was stronger than the anger. The plain was silent and in its darkness there was nothing to hold to. ~ Elmore Leonard, #NFDB
33:ritual is the railing we hold to, all of us together, that keeps us upright and connected until the worst is past. ~ William Kent Krueger, #NFDB
34:thoughts.” Say it often, meditate on it, and as you hold to that intention, by the law of attraction you must become that. ~ Rhonda Byrne, #NFDB
35:We can hold to the iron rod even if others slip away and a few end up mocking us from "the great and spacious building." ~ Neal A Maxwell, #NFDB
36:I am is the goal, the final reality. To hold to it with effort is vichara. Spontaneous and natural, it is realization. ~ Sri Ramana Maharshi, #NFDB
37:There is hope in our wanting to be something better, even if we never manage it. Maybe that is what I can hold to. The wanting. ~ Eowyn Ivey, #NFDB
38:People you don't like are pigheaded. Your friends are stubborn, or hold to their purpose.~ Harry TurtledoveVictor Radcliff ~ Harry Turtledove, #NFDB
39:It’s easier to hold to your principles 100 percent of the time than it is to hold to them 98 percent of the time.” —Clayton ~ Benjamin P Hardy, #NFDB
40:I hold to the idea that civility, understood as the willingness to engage in public discourse, is the first virtue of citizens. ~ Mark Kingwell, #NFDB
41:Either what we hold to be right and good and true IS right and good and true, for all mankind, or we're just another robber tribe. ~ Sean Connery, #NFDB
42:Our ethos is all that we currently hold to be true. It is what we act upon. It governs our manners, our business, and our politics. ~ Howard Zinn, #NFDB
43:The mind is restless, strong, insistent, violently disturbing; to control it I hold to be as difficult as to control the wind. ~ Bhagavad Gita VI, #NFDB
44:The man who has conquered his unreined desires, offers no hold to sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist Texts, #NFDB
45:Women! They think it so romantic to break the rules. But what are we if we don't hold to tradition, am I right?" ~ Jessica KhouryDarian ~ Jessica Khoury, #NFDB
46:Now the Church is not wood and stone, but the company of believing people; one must hold to them, and see how they believe, live and teach. ~ Martin Luther, #NFDB
47:The illusion that you could hold to yourself the things you most want and lose the things you least wanted to keep..ıs the struggle of lıfe. ~ Shahrukh Khan, #NFDB
48:Before, when I closed my eyes, there was either darkness or dreams,” he said. “Now there is light. Hold to life, Chagak, but do not fear death. ~ Sue Harrison, #NFDB
49:I am the master of my thoughts.” Say it often, meditate on it, and as you hold to that intention, by the law of attraction you must become that ~ Rhonda Byrne, #NFDB
50:I wonder now what it was like living for four years, not wanting to, only waiting for your hold to weaken so you could finish up and leave. ~ Shirley Ann Grau, #NFDB
51:I have also a paper afloat, with an electromagnetic theory of light, which, till I am convinced to the contrary, I hold to be great guns. ~ James Clerk Maxwell, #NFDB
52:It is only by questioning what people take for granted, what people hold to be true, that we can break through the hypnosis of social conditioning. ~ Deepak Chopra, #NFDB
53:My Tom died as babies do, gently and without complaint. Because they have been such a little time with us, they seem to hold to life but weakly. ~ Geraldine Brooks, #NFDB
54:The Big Bang, which today we hold to be the origin of the world, does not contradict the intervention of the divine creator but, rather, requires it. ~ Pope Francis, #NFDB
55:Reaching a city requires a willingness to work with other churches, even churches that hold to different beliefs and practices — a view sometimes called ~ Timothy J Keller, #NFDB
56:The writer must believe that what he is doing is the most important thing in the world. And he must hold to this illusion even when he knows it is not true. ~ John Steinbeck, #NFDB
57:Attach yourself to what is spiritually superior, regardless of what other people think or do. Hold to your true aspirations no matter what is going on around you. ~ Epictetus, #NFDB
58:Aye. Would’ee speak a word of prayer first, Roland? To whatever God thee holds?” “I hold to no God,” Roland said. “I hold to the Tower, and won’t pray to that. ~ Stephen King, #NFDB
59:I don't know anything about the business side, but I know it's a very, very expensive decision to make, to put production on hold to make the story as good as possible. ~ Jimmi Simpson, #NFDB
60:What I think is that we in the church - and especially I as an Archbishop - I'm responsible for maintaining our rules, and making sure we hold to unity in the Body of Christ. ~ George Carey, #NFDB
61:Yes - this I hold to with devout insistence,
Wisdom's last verdict goes to say:
He only earns both freedom and existence
Who must reconquer them each day. ~ Johann Wolfgang von Goethe,#NFDB
62:At the age of twenty six I am in the condition of an aged person - all my old friends are gone... & my heart fails when I think by how few ties I hold to the world. ~ Mary Wollstonecraft Shelley, #NFDB
63:Everyone's always told about politics you have to be practical, but I actually think that's not true, you actually have to hold to a dream... and desire is part of that dream. ~ Amber Hollibaugh, #NFDB
64:A church determined to hold only those doctrines that a secular world finds adequately comprehensible is a church that will hold to no central vital Christian teaching whatsoever. ~ Albert Mohler, #NFDB
65:Just in our lifetime our society has become looser and more private, it becomes extremely difficult to hold to any permanent commitment whatever, least of all to organized religion. ~ Mary Douglas, #NFDB
66:the traditions concerning Ancient Atlantis—the lost continent—all hold to the effect that her people believed strongly in Reincarnation, and to the ideas of the complex soul. ~ William Walker Atkinson, #NFDB
67:Self-inquiry is the process and the goal also. 'I am' is the goal and the final reality. To hold to it with effort is self-inquiry. When spontaneous and natural it is realization. ~ Sri Ramana Maharshi, #NFDB
68:The writer must believe that what he is doing is the most important thing in the world. And he must hold to this illusion even when he knows it is not true. ~ John Steinbeck, New York Times (2 June 1969), #NFDB
69:The likelihood that your acts of resistance cannot stop the injustice does not exempt you from acting in what you sincerely and reflectively hold to be the best interests of your community. ~ Susan Sontag, #NFDB
70:You can have anything you want if you want it badly enough. You can be anything you want to be, do anything you set out to accomplish if you hold to that desire with singleness of purpose. ~ Abraham Lincoln, #NFDB
71:He tried to tell me week after week to accept things as they were and move on with my life. But if there was one man who had put his life on hold to wait for something or someone, it was him. ~ Cecelia Ahern, #NFDB
72:What I like to believe, and what I do firmly hold to, is that in us all we do have the ability to remain honorable, no matter what has been done to us. No matter what horrors we've witnessed. ~ Sherrilyn Kenyon, #NFDB
73:Fanatics can justify practically any atrocity to themselves. The more untenable their position becomes, the harder they hold to it, and the worse the things they are willing to do to support it. ~ Mercedes Lackey, #NFDB
74:The primary imagination I hold to be the living power and prime agent of all human perception, and as a repetition in the finite mind of the eternal act of creation in the infinite I Am. ~ Samuel Taylor Coleridge, #NFDB
75:It’s hard to say good-bye and almost impossible to accomplish this alone and ritual is the railing we hold to, all of us together, that keeps us upright and connected until the worst is past. ~ William Kent Krueger, #NFDB
76:The circular wind is life. What was yesterday comes again tomorrow. It runs from place to place and returns. But in the midst of disorder is reason. And if you can hold to reason, you shall be safe. ~ Cecilia Ekb ck, #NFDB
77:The immediate source of a mind... must be a mind which existed before the conception took place; the mind must have a continuity from a previous mind. This we hold to prove the existence of a past life. ~ Dalai Lama, #NFDB
78:As I've said before, and I still hold to, I truly am the most boring person alive. And if there was a great investigation to be found at the end of the resume, it would be, the most boring person alive. ~ Jodie Foster, #NFDB
79:I hold to faith in the divine love - which, so many years ago for a brief moment in a little corner of the earth, walked about as a man bearing the name of Jesus Christ - as the foundation ~ Johann Wolfgang von Goethe, #NFDB
80:I hold to my conviction that, once this path of mutual understanding and consideration has been taken, more will come of it in the end than through ever so extensive pacts inherently lacking in clarity. ~ Adolf Hitler, #NFDB
81:Some people', Miss R. said,'run to conceits or wisdom but I hold to the hard, brown, nutlike word. I might point out that there is enough aesthetic excitement here to satisfy anyone but a damned fool. ~ Donald Barthelme, #NFDB
82:become aware of your thoughts, you can also set the intention, "I am the master of my thoughts." Say it often, meditate on it, and as you hold to that intention, by the law of attraction you must become that. ~ Anonymous, #NFDB
83:We suffer from the delusion that the entire universe is held in order by the categories of human thought, fearing that if we do not hold to them with the utmost tenacity, everything will vanish into chaos. ~ Alan W Watts, #NFDB
84:We go through those circumstances in order to evolve into people who can hold to our loving center no matter what the world throws us. A loving universe makes sure that we go through those things too. ~ Marianne Williamson, #NFDB
85:Faith, an overpowering love, and maybe it's blasphemous, but that's how I think of the way that I love you. You came into my life and suddenly I had one truth to hold to-that I loved you, and you loved me. ~ Cassandra Clare, #NFDB
86:We suffer from the delusion that the entire universe is held in order by the categories of human thought, fearing that if we do not hold to them with the utmost tenacity, everything will vanish into chaos. We ~ Alan W Watts, #NFDB
87:In geometry I find certain imperfections which I hold to be the reason why this science, apart from transition into analytics, can as yet make no advance from that state in which it came to us from Euclid. ~ Nikolai Lobachevsky, #NFDB
88:Such a slender moon, going up and up, Waxing so fast from night to night, And swelling like an orange flower-bud, bright, Fated, methought, to round as to a golden cup, And hold to my two lips life's best of wine. ~ Jean Ingelow, #NFDB
89:Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. ~ William Kent Krueger, #NFDB
90:Though we must hold to our faith in the evolution of species, there is little evidence as to how it has come about, and no clear proof that the process is continuing in any considerable degree at the present time. ~ William Bateson, #NFDB
91:We must hold to a rigid accountability those public servants who show unfaithfulness to the interests of the nation or inability to rise to the high level of the new demands upon our strength and our resources. ~ Theodore Roosevelt, #NFDB
92:Casting aside other things, hold to the precious few; and besides bear in mind that every man lives only the present, which is an indivisible point, and that all the rest of his life is either past or is uncertain. ~ Marcus Aurelius, #NFDB
93:I think the only choice that will enable us to hold to our vision. . . is one that abandons the concept of naming enemies and adopts a concept familiar to the nonviolent tradition: naming behavior that is oppressive. ~ Barbara Deming, #NFDB
94:Platitudes might satisfy for a short time, father—but soon or late, the people will realize they are being fed form without substance. What I tell them must be the truth, and I must believe it, and I must hold to it. ~ Mercedes Lackey, #NFDB
95:The ablest and most effective leaders do not hold to a single style; they may be highly supportive in personal relations when that is needed, yet capable of a quick, authoritative decision when the situation requires it. ~ John W Gardner, #NFDB
96:If only we arrange our life according to that principle which counsels us that we must hold to the difficult, then that which now still seems to us the most alien will become what we most trust and find most faithful. ~ Rainer Maria Rilke, #NFDB
97:In utter loneliness a writer tries to explain the inexplicable... The writer must believe that what he is doing is the most important thing in the world. And he must hold to this illusion even when he knows it is not true. ~ John Steinbeck, #NFDB
98:... it is not the taste considered in itself, that we hold to our lips, and you can no more understand the virtues of a wine through a blind tasting than you could understand the virtues of a woman through a blindfold kiss. ~ Roger Scruton, #NFDB
99:We have the option of staying grounded within ourselves. Even when we are in the middle of disturbing situations, we need to hold the larger percentage of ourselves back from them. We need to hold to our own center. I ~ Shambhala Publications, #NFDB
100:If only we arrange our life according to that principle which counsels us that we must always hold to the difficult, then that which now still seems to us the most alien will become what we most trust and find most faithful. ~ Rainer Maria Rilke, #NFDB
101:Most of the harm in the world is done by good people, and not by accident, lapse, or omission. It is the result of their deliberate actions, long persevered in, which they hold to be motivated by high ideals toward virtuous ends. ~ Isabel Paterson, #NFDB
102:You have to grab hold to love when it finds you,” he says. “Sometimes it’s work. And sometimes it’s wonderful. But never take it for granted. Because when your life is over and you look back, it’s the only fucking thing that ever mattered. ~ Tammy Falkner, #NFDB
103:In this outward and physical ceremony we attest once again to the inner and spiritual strength of our Nation. As my high school teacher, Miss Julia Coleman, used to say: 'We must adjust to changing times and still hold to unchanging principles.' ~ Jimmy Carter, #NFDB
104:Doubt signals not God’s death but the need for our own—to die to the theology we hold to with clenched fists. Our first creeping feelings of doubt are like the distant toll of a graveyard chapel, alerting us that the dying process is coming our way. ~ Peter Enns, #NFDB
105:...your God is a trinity. There are three necessary prayers and they have three words each. They are these, 'Lord, have mercy. Thee I adore. Into Thy hands.' Not difficult to remember. If in times of distress you hold to these, you will do well. ~ Elizabeth Goudge, #NFDB
106:Then we did what we called basically I suppose a club tour in England, which was the time I think that our second album came out, we club toured around the whole country where the venues were hold to five hundreds upwards to that sort of thing you know. ~ John Deacon, #NFDB
107:I joined the Labour party because I believed in equality, in freedom of speech and in tolerance, compassion and understanding for people, irrespective of their background and views. In whatever I decide to do in the future I will hold to those principles. ~ Geoff Hoon, #NFDB
108:I do not hold to the old belief that professors like writers because they can see us fail in a grander and sillier and therefore more unequivocal way than they have. On the contrary, they like to see someone trying, giving it all up to set a permanent mark. ~ Richard Ford, #NFDB
109:When we hold to the core, the opposite sides are the same if they are seen from the center of the moving circle. I do not experience; I am experience. I am not the subject of experience; I am that experience. I am awareness. Nothing else can be I or can exist. ~ Bruce Lee, #NFDB
110:When I was writing songs or performing or producing or dabbling in movies or even putting my career on hold to go to art school, I was just following my muse. A woman who did that then was criticized for having no direction. Today they call it versatility. ~ Jackie DeShannon, #NFDB
111:Adults must be torn apart because life defeats them. They lose hope, they grow weak. They squander their inheritance. Children need not be torn, for they hold to their birthright. Their hearts are as wild as the hearts of birds. They have the courage of the wolf. ~ O R Melling, #NFDB
112:I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad — as I am now. ~ Charlotte Bront, #NFDB
113:Dreams remain only wisps of enjoyable but useless imagination if we don’t give them an anchor to hold to. If we don’t make them determined goals. Faith in God is that anchor. It’s what enables that dream to come off the shelf and sit right down in front of us. ~ Debbie Macomber, #NFDB
114:And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains; ~ Anonymous, #NFDB
115:I say this as a Democrat, for whom the Republican domination of government threatens many values that I hold to be important to America's role as a light among nations. But there are no values that matter to me that will not be gravely endangered if we lose this war. ~ Orson Scott Card, #NFDB
116:Bad company is like a nail driven into a post, which, after the first and second blow, may be drawn out with little difficulty; but being once driven up to the head, the pincers cannot take hold to draw it out, but which can only be done by the destruction of the wood. ~ Saint Augustine, #NFDB
117:There is a fundamental conviction which some people never acquire, some hold only in their youth, and a few hold to the end of their days-the conviction that ideas matter . . . . That ideas matter means that knowledge matters, that truth matters, that one's mind matters . . . ~ Ayn Rand, #NFDB
118:I am super awkward at social situations in general, and there's some major stuff going down, so I'm not going to hold to any sort of societal standard, and I'm just going to pretend like we've known each other long enough to say what's on our mind, and I hope that's okay. ~ Myra McEntire, #NFDB
119:This I hold to be the chief office of history, to rescue virtuous actions from the oblivion to which a want of records would consign them, and that men should feel a dread of being considered infamous in the opinions of posterity, from their depraved expressions and base actions. ~ Tacitus, #NFDB
120:A sceptre snatch'd with an unruly hand
Must be boisterously maintain'd as gain'd,
And he that stands upon a slipp'ry place
Makes nice of no vile hold to stay him up;
That John may stand then, Arthur needs must fall;
So be it, for it cannot be but so. ~ William Shakespeare,#NFDB
121:I do not hold to non-violence for moral reasons, but for practical and political reasons, because I think it’s best for the country. And even Ghandiji, who is supposed to be the father of non-violence, said that between cowardice and violence, he’d choose violence any time. ~ Aung San Suu Kyi, #NFDB
122:Life is in balance. The swings in the mind are there to give you the experience, and to let you discover the you within you...That balance and swing lets your standard be tested. You cannot hold to something external. You must find your own depth and test it, confirm it. ~ Harbhajan Singh Yogi, #NFDB
123:Faced with information that contradicts what they believe, people tend to respond in one of two ways. Some ignore the new knowledge and hold to their former beliefs. Others accept the validity of the new information, factor it into their perception of reality, and put it to use. ~ Charles D Ellis, #NFDB
124:Tak reflects the subtle turning of the world. It is a mirror we hold to life. No one wins a dance, boy. The point of dancing is the motion that a body makes. A well-played game of tak reveals the moving of a mind. There is a beauty to these things for those with eyes to see it. ~ Patrick Rothfuss, #NFDB
125:The people told me, however, that the big ear was not only a man, but a great man, a genius. But I never believed in the people when they spake of great men - and I hold to my belief that it was a reversed cripple, who had too little of everything, and too much of one thing. ~ Friedrich Nietzsche, #NFDB
126:I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. ... I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation. . . ~ Charlotte Bront, #NFDB
127:I’ve got a call on hold to send your way,” she said. “And I hope it’s personal, because holy hell is his voice smokin’ hot. He sounds like S-E-X rolled in chocolate and covered in whipped cream.”
Nervous excitement raised the hairs on my nape. “Did he give his name?”
“Yep. Brett Kline. ~ Sylvia Day,#NFDB
128:We live in an age in which the fundamental principles to which we subscribe - liberty, equality and justice for all - are encountering extraordinary challenges, ... But it is also an age in which we can join hands with others who hold to those principles and face similar challenges. ~ Ruth Bader Ginsburg, #NFDB
129:I’ve come to understand that there’s a good deal of value in the ritual accompanying death. It’s hard to say good- bye and almost impossible to accomplish this alone and ritual is the railing we hold to, all of us together, that keeps us upright and connected until the worst is past. ~ William Kent Krueger, #NFDB
130:Be the Inner Spirit that is you. And relish in the creative moment. But don't try to hold to anything that has been created in the moment - including your body. And when you find that place, there is peace beyond description. Because then you accept that you are the eternal being that you are. ~ Esther Hicks, #NFDB
131:Hold to the idea, "I am not the mind, I see that I am thinking, I am watching my mind act," and each day the identification of yourself with thoughts and feelings will grow less, until at last you can entirely separate yourself from the mind and actually know it to be apart from yourself. ~ Swami Vivekananda, #NFDB
132:Section 1. The knowledge of God being manifested to all makes the reprobate without excuse. Universal belief and acknowledgement of the existence of God. That there exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to ~ John Calvin, #NFDB
133:Free market fundamentalists can perhaps hold to their views because often they have very little direct experience in commerce or industry. The men in our story all made their careers in programs and institutions that were either directly created by the federal government or largely funded by it. ~ Naomi Oreskes, #NFDB
134:I don't hold to the idea that God causes suffering and crisis. I just know that those things come along and God uses them. We think life should be a nice, clean ascending line. But inevitably something wanders onto the scene and creates havoc with the nice way we've arranged life to fall in place. ~ Sue Monk Kidd, #NFDB
135:The separation of church and state is extremely important to any of us who hold to the original traditions of our nation. To change these traditions by changing our traditional attitude toward public education would be harmful, I think, to our whole attitude of tolerance in the religious area. ~ Eleanor Roosevelt, #NFDB
136:Hold to virtue—if you can identify it—and trust that the duty set before you is the duty desired of you. And that the talents given to you are the talents you should place in the gods’ service. Believe that the gods ask for nothing back that they have not first lent to you. Not even your life. ~ Lois McMaster Bujold, #NFDB
137:The gentler and kinder the god, the more harsh and cruel its worshippers, for they hold to their conviction with taut certainty, febrile in its extremity, and so cannot abide dissenters. They will kill, they will torture, in that god’s name. And see in themselves no conflict, no matter how bloodstained their hands. ~ Steven Erikson, #NFDB
138:A woman of feeling does not easily give way. You may call it pride, or tenacity, call it what you will. In spite of all the evidence to the contrary, their emotions are more primitive than ours. They hold to the thing they want, and never surrender. We have our wars and battles, Mr. Ashey. But women can fight too. ~ Daphne du Maurier, #NFDB
139:...I am...persuaded that Woolf was right, that every novel has a characteristic rhythm. And that if the writer hasn't listened for that rhythm and followed it, the sentences will be lame, the characters will be puppets, the story will be false. And if the writer can hold to that rhythm, the book will have some beauty. ~ Ursula K Le Guin, #NFDB
140:I said to myself, ‘He has done this and he has paid for it. Isn’t that enough? Is a man to be condemned forever? Why do I go to church and repeat the Lord’s Prayer if I don’t hold to it, if there is no forgiveness? Is our own behavior higher than the founder of Christianity, that we should set a higher standard for others? ~ Winston Graham, #NFDB
141:It is only the dumb beast that understands futile gestures – the cold necessity for them, in the face of all the hard truths. We who hold to the higher aspirations of the intellect, we surrender too quickly. And yet, in looking upon that dog – a creature knowing only loyalty and courage – we find flavours to wound our own souls. ~ Steven Erikson, #NFDB
142:You cannot outguess the gods. Hold to virtue—if you can identify it—and trust that the duty set before you is the duty desired of you. And that the talents given to you are the talents you should place in the gods’ service. Believe that the gods ask for nothing back that they have not first lent to you. Not even your life. ~ Lois McMaster Bujold, #NFDB
143:We Hoosiers hold to some quaint notions. Some might say we 'cling' to them, though not out of fear or ignorance. We believe in paying our bills. We have kept our state in the black throughout the recent unpleasantness, while cutting rather than raising taxes, by practicing an old tribal ritual - we spend less money than we take in. ~ Mitch Daniels, #NFDB
144:What's difficult in life is to stay centered when somebody does or says something that tempts us to close our hearts because their heart was closed. That is hard. But that is also how we grow. We go through those circumstances in order to evolve into people who can hold to our loving center no matter what the world throws us. ~ Marianne Williamson, #NFDB
145:Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. ~ William Kent Krueger, #NFDB
146:I seen a man grab hold to a fellow and cut off his arm. Cut it off at the shoulder. He had to work at it a while...but he cut it clean off. The man looked down saw his arm gone and started crying. After that he more dangerous with that one arm than the other man is with two. He got less to lose. There's a lot of one-arm men walking around. ~ August Wilson, #NFDB
147:I think our basic principle that this is a free market system and that that has worked for us, that it creates innovation and risk taking, I think that's a principle that we've gotta hold to as well. But what I don't wanna do is get bottled up in a lot of ideology and is this conservative or liberal. My interest is finding something that works. ~ Barack Obama, #NFDB
148:At its worst human life is not tragic but unmeaning. The soul is broken, but life lingers on. As the will fails, the mask of tragedy falls aside. What remains is only suffering. The last sorrow cannot be told. If the dead could speak we would not understand them. We are wise to hold to the semblance of tragedy; the truth unveiled would only blind us. ~ John N Gray, #NFDB
149:I am more than a black guy. I am a person, I'm storyteller, I'm a son, I'm a friend, so I am all those things so it is frustrating to a degree to be limited by other people's perceptions of me but at the same time, it is true that I am a black guy and it's like I'm rooted in, but not bound by. That sort of mentality, that's the one that I hold to be true. ~ Justin Simien, #NFDB
150:There is nothing--no, nothing--innocent or good, that dies and is forgotten; let us hold to that faith or none. An infant, a prattling child, dying in the cradle, will live again in the better thoughts of those that loved it, and play its part through them in the redeeming actions of the world, though its body be burnt to ashes or drowned in the deep sea. ~ Charles Dickens, #NFDB
151:How men envy and often hate these warm clocks, these wives, who know they will live forever. So what do we do? We men turn terribly mean, because we can't hold to the world or ourselves or anything. We are blind to continuity, all breaks down, falls, melts, stops, rots, or runs away. So, since we cannot shape Time, where does that leave men? Sleepless. Staring. ~ Ray Bradbury, #NFDB
152:Open the old cigar-box .....let me consider anew..... Old friends,
and who is Maggie that I should abandon you?
A million surplus Maggies are willing 'o bear the yoke;
And a woman is only a woman, but a good cigar is a Smoke.
Light me another Cuba..... I hold to my first-sworn vows,
If Maggie will have no rival, I'll have no Maggie for spouse! ~ Rudyard Kipling,#NFDB
153:If you ever loved anything in your life, try to remember it. If you ever betrayed anything, pretend for a moment that you have been forgiven. If you ever feared anything, pretend for an instant that those days are gone and will never return. Buy the lie and hold to it for as long as you can. Press your familiar, whatever its name, to your breast and stroke it till it purrs. ~ Roger Zelazny, #NFDB
154:Kneel to one or many, but never—never, Kalyth—hold to a belief that but one god exists, that all that is resides within that god. Should you hold such a belief, then by every path of reasoning that follows, you cannot but conclude that your one god is cursed, a thing of impossible aspirations and deafening injustice, whimsical in its cruelty, blind to mercy and devoid of pity. ~ Steven Erikson, #NFDB
155:Theater is the foundation of how I live my life, actually. My father was a playwright, so I was around it all the time and loved to talk shop with him, just loved it. And basically everything that I hold to be good and true and worthy, I learned in the theater. So not even just about the work, but just about life. Discipline, problem solving, creativity, how to get along with people. ~ Laura Linney, #NFDB
156:People have (with the help of conventions) oriented all their solutions toward the easy and toward the easiest side of the easy; but it is clear that we must hold to what is difficult; everything alive holds to it, everything in Nature grows and defends itself in its own way and is characteristically and spontaneously itself, seeks at all costs to be so and against all opposition. ~ Rainer Maria Rilke, #NFDB
157:It seems to many that they have to make a choice: either believe the Bible and hold to a young earth, or abandon the Bible because of the persuasiveness of the case for an old earth. The good news is that we do not have to make such a choice. The Bible does not call for a young earth. Biblical faith need not be abandoned if one concludes from the scientific evidence that the earth is old. ~ John H Walton, #NFDB
158:I hold to fiction as a cure, or partial cure, or cause for hope, or essential distraction from the rain you wake up to, the doubts in your head, the daily desolation that you have not yet said what is most true, you have not yet crafted the story that reveals you. And therefore something waits. Therefore you must wake and you must write and you are not alone.
Your fiction is with you. ~ Beth Kephart,#NFDB
159:The enemy is stupid, he replied. That is ground for hope. There is no originality in tyrants, and they learn nothing from the demise of their precursors. They will be brutal and stifling and engender hatred and destroy what men love and that will defeat them. All important battles are, in the end, conflicts between hatred and love, and we must hold to the idea that love is stronger than hate. ~ Salman Rushdie, #NFDB
160:Sometimes we can lose the wood for the trees. Some specific issues dealt with in the book [Saving Calvinism]: the scope of election (who is saved?); the nature of the atonement (do we have to hold to penal substitution if we're Reformed?); the scope of the atonement (for whom did Christ die?); whether we have to hold to some sort of theological determinism (God ordains all that comes to pass). ~ Oliver D Crisp, #NFDB
161:… People have (with the help of conventions) oriented all their solutions toward the easy and toward the easiest side of the easy; but it is clear that we must hold to what is difficult; everything in Nature grows and defends itself in its own way and is characteristically and spontaneously itself, seeks at all costs to be so and against all opposition. —Rainer Maria Rilke, Letters to a Young Poet ~ Alice Walker, #NFDB
162:We have no kin but each other, for our loves to our mothers and our wives demand that we protect them from what we know. Ours is the fellowship of strangers who know a secret that we cannot express. We are both of us broken, shattered, hollow and alone. Only for the ones we love do we remain, painted dolls in the playhouse of this life. In them we must find our meaning. In them we must hold to hope. ~ Claire North, #NFDB
163:To saya man is fallen in love,or that he is deeply in love,or up to the ears in love,and sometimes even over head and ears in it,carries an idiomatical kind of implication, that love is a thing below a man:this is recurring again to Plato's opinion, which, with all his divinityship,I hold to be damnable and heretical:and so much for that. Let love therefore be what it will,my uncleToby fell into it. ~ Laurence Sterne, #NFDB
164:The separation of church and state is extremely important to any of us who holds to the original traditions of our nation. . . . To change these traditions . . . would be harmful to our whole attitude of tolerance in the religious area. If we look at situations which have arisen in the past in Europe and other world areas, I think we will see the reason why it is wise to hold to our early traditions. ~ Eleanor Roosevelt, #NFDB
165:If there are necessary sacrifices to be made for human progress, is it not essential to hold to the principle that those to be sacrificed must make the decision themselves? We can all decide to give up something of ours, but do we have the right to throw into the pyre the children of others, or even our own children, for a progress which is not nearly as clear or present as sickness or health, life or death? ~ Howard Zinn, #NFDB
166:Real results come from putting your momentary needs on hold to pursue larger, more important goals. The realization of such goals is often delayed, meaning that your commitment to self-management will be tested over and over again. Those who manage themselves the best are able to see things through without cracking. Success comes to those who can put their needs on hold and continually manage their tendencies. ~ Travis Bradberry, #NFDB
167:Subjective reason ... is inclined to abandon the fight with religion by setting up two different brackets, one for science and philosophy, and one for institutionalized mythology, thus recognizing both of them. For the philosophy of objective reason there is no such way out. Since it hold to the concept of objective truth, it must take a positive or a negative stand with regard to the content of established religion. ~ Max Horkheimer, #NFDB
168:Human inheritance is both blessing and curse. And in religious inheritance this paradox is acute. For many of us religion is heavy baggage. Stories of love and fear, liberation and constriction, grace and malice come not only from our own experiences, and our family's past, but from an ancestral history within a tradition. What curses do we need to shed, in the process of growing up? What can we hold to, as blessing? ~ Kathleen Norris, #NFDB
169:An therein lurks the cruelest truth of all. In the end, we are no different from every other cult, every other religion. Convincing ourselves of the righteousness of our path. Convincing ourselves that we alone hold to an immutable truth. Secure in the belief that everyone else is damned.
But it was all a game, the sacred a playground for secular power struggles, venal ambition.
What's left to believe in? ~ Steven Erikson,#NFDB
170:As I reach my thirtieth year of service as a butler in a gentleman’s household, I find myself looking back. Between my secret recipe for boot blacking (an indispensable tool for a butler), and a vastly superior method to remove wine stains from velvet (which some will erroneously hold to be an impossibility), I find my memories salted with some faint wisdoms, a few tested experiences, and many, many interesting stories. ~ Karen Hawkins, #NFDB
171:He who today utters a bold truth that seems to shock some old institution with the premonition of destruction, and that scares men from their propriety, will a hundred years hence be regarded as a remarkably conservative man. And yet the people who stand peculiarly upon what they call the foundations of conservatism, and hold to hard, practical facts, now stand upon that which one hundred years ago was rank heresy. ~ Edwin Hubbel Chapin, #NFDB
172:/Farsi Not You but I, have seen and been and wrought. . . . Who in your Fraction of Myself behold Myself within the Mirror Myself hold To see Myself in, and each part of Me That sees himself, though drown'd, shall ever see. Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return, and back into your Sun subside.
~ Farid ud-Din Attar, The Eternal Mirror
,#NFDB
173:When your raison d’être stops being How can we hold to the principles of limited government and economic freedom? and becomes How can we hold on to this majority for one more cycle? then you’ve become the very thing that you’re supposed to be against. That corruption of the spirit opens the floodgates to actual corruption, and before long you have Congressman Cunningham giving his price list to lobbyists for “services rendered. ~ Jeff Flake, #NFDB
174:What America needs is to hold to its ancient and well-charted course. Our country was conceived in the theory of local self-government. It has been dedicated by long practice to that wise and beneficent policy. It is the foundation principle of our system of liberty. It makes the largest promise to the freedom and development of the individual. Its preservation is worth all the effort and all the sacrifice that it may cost. ~ Calvin Coolidge, #NFDB
175:…time has a way of leading a person along a crooked path. Sometimes the path is hard to hold to and people fall off along the way. They curse the road for its steep grades and muddy ruts and settle themselves in hinterlands of thorn and sorrow, never knowing or dreaming that the road meant all along to lead them home. Some call that road a tragedy and lose themselves along it. Others, those that see it home, call it an adventure. ~ A S Peterson, #NFDB
176:He took so much upon himself to try to spare others. When she would’ve loosened her hold to look up at him, he tightened his arms around her.
“Let me hold you a little longer,” he whispered.
Nodding, she relaxed against him.
Several minutes passed while they just held each other.
“You make everything better, Leah,” he murmured.
Warmth burrowed through her chest, straight to her heart. “You do, too. ~ Dianne Duvall,#NFDB
177:Growing In Spirit
He who hopes to grow in spirit
will have to transcend obedience and respect.
He'll hold to some laws
but he'll mostly violate
both law and custom, and go beyond
the established, inadequate norm.
Sensual pleasures will have much to teach him.
He won't be afraid of the destructive act:
half the house will have to come down.
This way he'll grow virtuously into wisdom.
~ Constantine P. Cavafy,#NFDB
178:What America needs more than political reform is political courage—candidates and politicians who are not afraid to risk losing the office they hold to accomplish the greater good. The Founders were not concerned about political survival; they worried about being hanged when they signed the Declaration of Independence. Yet they pledged their lives, their fortunes, and their sacred honor to the cause in which they believed so strongly. ~ Bob Schieffer, #NFDB
179:He who lets the world, or his own portion of it, choose his plan of life for him, has no need of any other faculty than the ape-like one of imitation. He who chooses his plan for himself, employs all his faculties. He must use observation to see, reasoning and judgment to foresee, activity to gather materials for decision, discrimination to decide, and when he has decided, firmness and self-control to hold to his deliberate decision. ~ John Stuart Mill, #NFDB
180:The whole period seemed to come alive to her sensitive imagination,--the people of the times, substantial and courageous, walked and talked with her. For the first time she was sensing to-day a romance in her own Midwest, a glamour over the lives of her own people. She wished she could hold to her heart the fleeting sensation until she could get pencil and paper. She wished she could catch it and hold it between the covers of a book. ~ Bess Streeter Aldrich, #NFDB
181:As I head back to Blackcliff, I try to make sense of what just happened. I want to believe that I can trust Mazen, that he’ll hold to his end of the bargain. But something is off. I’ve struggled for days to eke out extra time from him. It makes no sense for him to suddenly give it away so easily. And something else sets my nerves on edge. It’s how quickly Mazen forgot about me when Sana showed up. And it’s how, when he promised to save my brother, he didn’t quite look me in the eyes. ~ Sabaa Tahir, #NFDB
182:My Tom died as babies do, gently and without complaint. Because they have been such a little time with us, they seem to hold to life but weakly. I used to wonder if it was so because the memory of Heaven still lived within them, so that in leaving here they do not fear death as we do, who no longer know with certainty where it is our spirits go. This, I thought, must be the kindness that God does for them and for us, since He gives so many infants such a little while to bide with us. ~ Geraldine Brooks, #NFDB
183:If you apply yourself to the task before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you might be bound to give it back immediately; if you hold to this, expecting nothing, fearing nothing, but satisfied with your present activities according to nature, and with heroic truth in every word and sound which you utter, you will live happily. And there is no man who is able to prevent this. ~ Marcus Aurelius, #NFDB
184:If you work at that which is before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you should be bound to give it back immediately; if you hold to this, expecting nothing, fearing nothing, but satisfied with your present activity according to nature, and with heroic truth in every word and sound which you utter, you will live happy. And there is no man who is able to prevent this. ~ Marcus Aurelius, #NFDB
185:Indeed, it would be great if we could all be liberated through reason, but I think it only gets us part of the way. After all, someone may have a very logical view, but for other reasons we may still fail to hear what that person says, or we may turn their words around so that they are understood to say the opposite. The task is really to find ways of addressing deep-seated forms of fear and aggression that make it possible to hold to manifestly inconsistent views without quite acknowledging them. ~ Judith Butler, #NFDB
186:If you set your heart upon philosophy, you must straightway prepare yourself to be laughed at and mocked by many who will say Behold a philosopher arisen among us! or How came you by that brow of scorn? But do you cherish no scorn, but hold to those things which seem to you the best, as one set by God in that place. Remember too, that if you abide in those ways, those who first mocked you, the same shall afterwards reverence you; but if you yield to them, you will be laughed at twice as much as before. ~ Epictetus, #NFDB
187:Whenever I am like this, too critical of the ideas of others and too sure of my own I must remind myself there are only two things that I really know—one: that I exist. I could say I live and am a human being but those things are also matters of definition so I can’t be sure. Two: That I know nothing except these two things. One might say that this is being silly and extreme but I think it is best to start out with as few as possible things which you hold to be unquestionably true and start from there. ~ Barbara Ehrenreich, #NFDB
188:You say “hold to your values” at the same time you say our values are all wrong. Help me with this. I have not said your values are wrong. But neither are they right. They are simply judgments. Assessments. Decisions. For the most part, they are decisions made not by you, but by someone else. Your parents, perhaps. Your religion. Your teachers, historians, politicians. Very few of the value judgments you have incorporated into your truth are judgments you, yourself, have made based on your own experience. ~ Neale Donald Walsch, #NFDB
189:[Ishmael] listened to the world turned silent by the snow; there was absolutely nothing to hear. The silence of the world roared steadily in his ears while he came to recognize that he did not belong here, he had no place in the tree any longer. Some much younger people should find this tree, hold to it tightly as their deepest secret as he and Hatsue had. For them it might stave off what he could not help but see with clarity: that the world was silent and cold and bare and that in this lay its terrible beauty. ~ David Guterson, #NFDB
190:It's important to make an effort under any circumstance - stagnant, sickness, being in an unstable lifestyle, even when society is insane. You should consider such periods as an omen before you move. When you are stuck on something, it is important to hold to your purpose but not press onward against the current. When you can't move at all, try to concentrate, continuing forward as if in a boat switching to a stronger motor. The keiko that is most important when you cannot move is kage no keiko [shadow training]. ~ Masaaki Hatsumi, #NFDB
191:If you hold to Nature, to the simplicity that is in her, to the small detail that scarcely one man sees, which can so unexpectedly grow into something great and boundless; if you have this love for insignificant things and seek, simply as one who serves, to win the confidence of what seems to be poor: then everything will become easier for you, more coherent and somehow more conciliatory, not perhaps in the understanding, which lags wondering behind, but in your innermost consciousness, wakefulness and knowing. ~ Rainer Maria Rilke, #NFDB
192:It's important to make an effort under any circumstance - stagnant, sickness, being in an unstable lifestyle, even when society is insane. You should consider such periods as an omen before you move. When you are stuck on something, it is important to hold to your purpose but not press onward against the current. When you can't move at all, try to concentrate, continuing forward as if in a boat switching to a stronger motor. The keiko that is most important when you cannot move is kage no keiko [shadow training]. ~ Masaaki Hatsumi, #NFDB
193:Know the male, but hold to the female. Imagine a river flowing through a valley, never departing from its original path. Do this and you will return to a state of innocence. Perceive the bright, but hold to the dark. Like a river, let yourself flow with virtue, and set a faultless example for the world. Do this and you will return to a state of perfection. Be aware of honour, but hold to humility. Like a valley, let virtue fill you, sufficient yet everlasting. Do this and you will return to the state of the uncarved block. ~ Lao Tzu, #NFDB
194:the thirteenth-century mystic Jelaluddin Rumi, reject orthodoxy of any kind: I hold to no religion or creed, am neither Eastern nor Western, Muslim or infidel, Zoroastrian, Christian, Jew or Gentile. I come from neither land nor sea, am not related to those above or below, was not born nearby or far away, do not live either in Paradise or on this Earth, claim descent not from Adam and Eve or the Angels above. I transcend body and soul. My home is beyond place and name. It is with the beloved, in a space beyond space. ~ Stephen Kinzer, #NFDB
195:Still indomitable was the reply—“I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual ~ Charlotte Bront, #NFDB
196:The fundamental tension of the profession is the struggle between bold advocacy of the client's interests and the need to establish and hold to limits that prevent advocacy from leading to irrational and inequitable results; and thus the lawyer's job in practice is to be on one hand the impassioned representative of his client to the world, and on the other the wise representative to his client of the legal system, and the society, explaining and upholding the demands and restrictions which that system places on them both. ~ Scott Turow, #NFDB
197:I did not care for the things that most people care about– making money, having a comfortable home, high military or civil rank, and all the other activities, political appointments, secret societies, party organizations, which go on in our city . . . I set myself to do you– each one of you, individually and in private– what I hold to be the greatest possible service. I tried to persuade each one of you to concern himself less with what he has than with what he is, so as to render himself as excellent and as rational as possible. ~ Socrates, #NFDB
198:I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth—so I have always believed; and if I cannot believe it now, it is because I am insane ~ Charlotte Bront, #NFDB
199:There is, however, something odd about this pattern. Other than joining a political party, it is hard to think of any other sort of community that people join by agreeing to a set of principles. Imagine joining a knitting group. Does anyone go to a knitting group and ask if the knitters believe in knitting or what they hold to be true about knitting? Do people ask for a knitting doctrinal statement? Indeed, if you start knitting by reading a book about knitting or a history of knitting or a theory of knitting, you will very likely never knit. ~ Diana Butler Bass, #NFDB
200:America does not hold to the colonial tradition. America came, liberated Afghanistan from the Taliban and al-Qaida, came to an arrangement with Hamid Karzai, wanted to organize elections as soon as possible and then withdraw. The Bush administration thought that once there is a democracy, everything else will fall into place. If today you speak to the architects of the 2001 Afghanistan Conference in Bonn, they will tell you that instead of being fixated on elections, we should have built a State in Afghanistan with an army and a police force first. ~ Ahmed Rashid, #NFDB
201:The one thing that I want every single child to have experienced at some point in their life, as part of their education, is to have some idea they hold to be true, and at the very basis of their being, proved to be wrong.
Because that opens your mind to the realization that the world is different than you thought it would be, and you have to begin to open your mind to the possibilities of existence.
And opening your mind frees you, it doesn't constrain you. It makes the world more wonderful, more exciting, and more worth living in. ~ Lawrence M Krauss,#NFDB
202:Before we examine some of those questions in more detail, it is important to affirm the genuine evangelical standing of those who have differing positions on these questions. Evangelicals who hold to these various positions all agree that Scripture is inerrant, and they have a commitment to believe whatever is taught by Scripture. Their differences concern the interpretation of various passages relating to these events, but their differences on these matters should be seen as matters of secondary importance, not as differences over primary doctrinal matters. ~ Wayne Grudem, #NFDB
203:There is a good lesson in choosing a leader here. We are often far too easily impressed by qualities that are unimportant to God. Further, we can far too easily be swayed by pragmatic arguments. God does not prize popularity, humor, or academic intelligence, being an extrovert, and so on. He seeks men who hold to his truth, seek to lead their family rightly, are patient and self-controlled (1 Timothy 3:1-7; Titus 1:6-9). He does not want well-mannered, well-dressed, 21st-century equivalents of Abimelech, chosen for the wrong reasons and the wrong qualities. ~ Timothy J Keller, #NFDB
204:And if we only organize our life according to the principle which teaches us always to hold to what is difficult, then what now still appears most foreign will become our most intimate and most reliable experience. How can we forget those ancient myths found at the beginnings of all peoples? The myths about the dragons who at the last moment turn into princesses? Perhaps all the dragons in our lives are princesses who are only waiting to see us act, just once, with beauty and courage. Perhaps everything terrifying is deep down a helpless thing that needs our help. ~ Rainer Maria Rilke, #NFDB
205:Still indomitable was the reply: ‘I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad – as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? ~ Charlotte Bront, #NFDB
206:Ever since I was in Amherst College I have remembered how Garman told his class in philosophy that if they would go along with events and have the courage and industry to hold to the main stream, without being washed ashore by the immaterial cross currents, they would someday be men of power. He meant that we should try to guide ourselves by general principles and not get lost in particulars. That may sound like mysticism, but it is only the mysticism that envelopes every great truth. One of the greatest mysteries in the world is the success that lies in conscientious work. ~ Calvin Coolidge, #NFDB
207:I bless the Lord that my heart is at that point, that if any man can lay any thing to my charge, either in doctrine or in practice, in this particular, that can be proved error or heresy, I am willing to disown it, even in the very market-place; but if it be truth, then to stand to it to the last drop of my blood. And, Sir, said I, you ought to commend me for so doing. To err and to be a heretic are two things; I am no heretic, because I will not stand refractorily to defend any one thing that is contrary to the Word. Prove any thing which I hold to be an error, and I will recant it. ~ John Bunyan, #NFDB
208:Have (with the help of convention) found the solution of everything in ease and the easiest side of ease; but it is clear that we’ must hold to the difficult; everything living holds to it, everything in Nature grows and defends itself according to its own character and is an individual in its own right, strives to be so at any cost and against all opposition. We know little, but that we must hold to the difficult is a certainty that will not leave us; it is good to be solitary, for solitude is difficult; the fact that a thing is difficult must be one more reason for our doing it. ~ Rainer Maria Rilke, #NFDB
209:what motivated explorers? What inspired Magellan, battered by South America’s strange williwaw winds, to hold to his course through an unknown strait with no guarantee that it would lead to an untraversed sea? What makes adult and child alike feel so desperate at the prospect of abandoning their advance along shining rails, across shining seas, that lead beyond the boundaries of their familiar world? What inspires an explorer to undertake a voyage with no destination, to search with no objective, to travel with no itinerary other than the uncharted, the unfathomed, the unexpected? ~ Jacques Yves Cousteau, #NFDB
210:If only we arrange our life,” said Rilke, “according to that principle which counsels us that we must always hold to the difficult, then that which now still seems to us the most alien will become what we most trust and find most faithful. How should we be able to forget those ancient myths that are at the beginning of all peoples, the myths about dragons that at the last moment turn into princesses; perhaps all the dragons in our lives are princesses who are only waiting to see us once beautiful and brave. Perhaps everything terrible is in its deepest being something helpless that wants help from us. ~ Ken Gire, #NFDB
211:Doc Hill
I went up and down the streets
Here and there by day and night,
Through all hours of the night caring for the poor who were sick.
Do you know why?
My wife hated me, my son went to the dogs.
And I turned to the people and poured out my love to them.
Sweet it was to see the crowds about the lawns on the day of my funeral,
And hear them murmur their love and sorrow.
But oh, dear God, my soul trembled -- scarcely able
To hold to the railing of the new life
When I saw Em Stanton behind the oak tree
At the grave,
Hiding herself, and her grief!
~ Edgar Lee Masters,#NFDB
212:We suffer from the delusion that the entire universe is held in order by the categories of human thought, fearing that if we do not hold to them with the utmost tenacity, everything will vanish into chaos.
We must repeat: memory, thought, language, and logic are essential to human life. They are one half of sanity. But a person, a society, which is only half sane is insane. To look at life without words is not to lose the ability to form words—to think, remember, and plan. To be silent is not to lose your tongue. On the contrary, it is only through silence that one can discover something new to talk about. ~ Alan W Watts,#NFDB
213:Now, there's no way with servants, but to put them down, and keep them down. It was always natural to me, from a child. Eva is enough to spoil a whole house-full. What will she do when she comes to keep house herself, I'm sure I don't know. I hold to being kind to servants - I always am; but you must make 'em know their place. Eva never does; there's no getting into the child's head the first beginning of an idea what a servant's place is! You heard her offering to take care of me nights, to let Mammy sleep! That's just a specimen of the way the child would be doing all the time, if she was left to herself. ~ Harriet Beecher Stowe, #NFDB
214:You, by your conscious assumptions, determine the nature of the world in which you live. Ignore the present state and assume the wish fulfilled. Claim it; it will respond. The law of assumption is the means by which the fulfillment of your desires may be realized. Every moment of your life, consciously or unconsciously, you are assuming a feeling. You can no more avoid assuming a feeling than you can avoid eating and drinking. All you can do is control the nature of your assumptions. Thus it is clearly seen that the control of your assumption is the key you now hold to an ever expanding, happier, more noble life. ~ Neville Goddard, #NFDB
215:A risk to own anything: a car, a pair of shoes, a packet of cigarettes. Not enough to go around, not enough cars, shoes, cigarettes. Too many people, too few things. What there is must go into circulation, so that everyone can have a chance to be happy for a day. That is the theory; hold to the theory and to the comforts of theory. Not human evil, just a vast circulatory system, to whose workings pity and terror are irrelevant. That is how one must see life in this country: in its schematic aspect. Otherwise one could go mad. Cars, shoes; women too. There must be some niche in the system for women and what happens to them. ~ Anonymous, #NFDB
216:I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth—so I have always believed; and if I cannot believe it now, it is because I am insane—quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. ~ Timothy J Keller, #NFDB
217:There is something worse than holding our silence while the lost of this world run headlong into hell: the crime of preaching to a different gospel than the one passed down to the saints. For this reason, we must shun the gospel of contemporary evangelicalism, for it is a watered-down, culturally carved, truncated gospel that allows men to hold to a form of godliness while denying its power, to profess to know God while denying Him with their deeds, and to call Jesus “Lord, Lord,” while not doing the Father’s will.15 Woe to us if we do not preach the gospel, but even greater woe is due us if we preach it incorrectly!16 ~ Paul David Washer, #NFDB
218:These truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That ~ Elbert Hubbard, #NFDB
219:I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth—so I have always believed; and if I cannot believe it now, it is because I am insane—quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. ~ Charlotte Bront, #NFDB
220:The most beautiful thing we can experience is the mysterious. It is the source of all true art and all science. He to whom this emotion is a stranger, who can no longer pause to wonder and stand rapt in awe, is as good as dead. ALBERT EINSTEIN I am made to love the pond and the meadow, as the wind is made to ripple the water. HENRY DAVID THOREAU I hold to the presupposition that our loss of the sense of aesthetic unity was, quite simply, an epistemological mistake. I believe that that mistake may be more serious than all the minor insanities that characterized those older epistemologies which agreed upon fundamental unity. GREGORY BATESON ~ Stephen Harrod Buhner, #NFDB
221:You say “hold to your values” at the same time you say our values are all wrong. Help me with this. I have not said your values are wrong. But neither are they right. They are simply judgments. Assessments. Decisions. For the most part, they are decisions made not by you, but by someone else. Your parents, perhaps. Your religion. Your teachers, historians, politicians. Very few of the value judgments you have incorporated into your truth are judgments you, yourself, have made based on your own experience. Yet experience is what you came here for—and out of your experience were you to create yourself. You have created yourself out of the experience of others. ~ Neale Donald Walsch, #NFDB
222:In short, the majority of men "without religion" still hold to pseudo religions and degenerated mythologies, There is nothing surprising in this, for, as we saw, profane man is the descendant of homo religiosus and he cannot wipe out his own history—that is, the behavior of his religious ancestors which has made him what he is today. This is all the more true because a great part of his existence is fed by impulses that come to him from the depths of his being, from the zone that has been called the "unconscious," A purely rational man is an abstraction; he is never found in real life. Every human being is made up at once of his conscious activity and his irrational experiences. ~ Mircea Eliade, #NFDB
223:we feel with terrible resignation that reason is not a superhuman gift bestowed on humanity, that it is not an unchanging and eternal deity, that reason evolved in humanity and evolved into what it is, but that it also, however, could have evolved differently … what we hold to be the eternal and unalterably fixed laws of our intellectual being [are] merely a game played by the coincidence that is the world; when we recognise that our reason (which, after all, is language) can only be a coincidental reason, then we will only smile when we consider the argumentative passion with which anthropologists have laboured over questions of custom, belief and collective psychological ‘facts’. The ~ John N Gray, #NFDB
224:I will hold to the principles received by me when I was sane, and not mad — as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth — so I have always believed; and if I cannot believe it now, it is because I am insane — quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have at this hour to stand by: there I plant my foot. ~ Charlotte Bront, #NFDB
225:shot in the eye
shot in the brain
shot in the ass
shot like a flower in the dance
amazing how death wins hands down
amazing how much credence is given to idiot forms of
life
amazing how laughter has been drowned out
amazing how viciousness is such a constant
I must soon declare my own war on their war
I must hold to my last piece of ground
I must protect the small space I have made that has
allowed me life
my life not their death
my death not their death
this place, this time, now
I vow to the sun
that I will laugh the good laugh once again
in the perfect place of me
forever.
their death not my life. ~ Charles Bukowski,#NFDB
226:If in matters of faith and belief children are at risk of being swept downstream by this intellectual current or that cultural rapid, we as their parents must be more certain than ever to hold to anchored, unmistakable moorings clearly recognizable to those of our own household. It won't help anyone if we go over the edge with them, explaining through the roar of the falls all the way down that we really did know the Church was true and that the keys of the priesthood really were lodged there but we just didn't want to stifle anyone's freedom to think otherwise. No, we can hardly expect the children to get to shore safely if the parents don't seem to know where to anchor their own boat. ~ Jeffrey R Holland, #NFDB
227:Here, her hand in mine was the one reality that severed us from the cold click-clack of Hell. I rubbed her hand and she sighed; wasn’t that meaning? Wasn’t that something we could cling to? I could be with this other. I could form no other relation, but maybe her hand in mine was enough, both sufficient and necessary. In Hell there was no sense of place, because all places were the same. Uniform monotony. A place without place. A place without context. But, here, now, I could rub her hand and she would sigh. She was a difference. Perhaps each person was the only difference in all these halls of unchanging ranks of books, kiosks, clocks, and carpet, and that, and that, at least, we had to hold to. ~ Steven L Peck, #NFDB
228:This report is maybe 12-years-old. Parliament buried it, and it stayed buried till River dug it up. This is what they feared she knew. And they were right to fear because there's a whole universe of folk who are gonna know it, too. They're gonna see it. Somebody has to speak for these people. You all got on this boat for different reasons, but you all come to the same place. So now I'm asking more of you than I have before. Maybe all. Sure as I know anything I know this, they will try again. Maybe on another world, maybe on this very ground swept clean. A year from now, 10, they'll swing back to the belief that they can make people . . . better. And I do not hold to that. So no more running. I aim to misbehave. ~ Joss Whedon, #NFDB
229:resisting the temptation whose logic was “In this extenuating circumstance, just this once, it’s OK” has proven to be one of the most important decisions of my life. Why? My life has been one unending stream of extenuating circumstances. Had I crossed the line that one time, I would have done it over and over in the years that followed.
The lesson I learned from this is that it’s easier to hold to your principles 100% of the time than it is to hold to them 98% of the time. If you give in to “just this once,” based on a marginal cost analysis, as some of my former classmates have done, you’ll regret where you end up. You’ve got to define for yourself what you stand for and draw the line in a safe place. ~ Clayton M Christensen,#NFDB
230:Explain to me again, Lord, why I'm here I don't know I don't know The setting for the stage is still not clear Where's the show? Where's the show? Let it begin, let it begin I am born Can you use me? What would you have me do, Lord? Shall I sing them a song? I could tell them about you, Lord I could sing of the loves I have known I'll work in their cotton and corn fields I promise I'll do all I can I'll laugh and I'll cry I'll live and I'll die Please, Lord, let me be a man Please, Lord, let me be a man And I'll give it all that I can If I'm needed in this distant land Please, Lord, let me hold to your hand Dear Lord, let me be a man And I'll give it all that I can If I'm needed in this distant land Please Lord, let me be a man ~ Willie Nelson, #NFDB
231:Sometimes life is not about desire, or belief. Sometimes it's about crossing the void between big moments, about putting one foot before the other as you navigate in a blighted heart. The only thing I can do for now is to keep going, to hold to my duty of fighting the battles placed before me, seeing to the tasks appointed me. You want me to believe? You want me to hope? This is hardly the first time in my life that I've been hollowed out, not the first by far that I've lost hope. In those moments, I've learned to keep walking,to keep going, to hold not to hope, but to whatever I can. I won't be the same man I was before, but I won't be like this forever, either, I doubt. The thought that I would ... doesn't bear consideration. ~ Robert J Crane, #NFDB
232:I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad — as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth — so I have always believed; and if I cannot believe it now, it is because I am quite insane — quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have this hour to stand by: there I plant my foot. ~ Charlotte Bront, #NFDB
233:The Christian must therefore walk in the middle path, and set these two classes of men before his eyes. He may meet with hardened and obstinate ceremonialists, who, like deaf adders, refuse to listen to the truth of liberty, and cry up, enjoin, and urge on us their ceremonies, as if they could justify us without faith. Such were the Jews of old, who would not understand, that they might act well. These men we must resist, do just the contrary to what they do, and be bold to give them offence, lest by this impious notion of theirs they should deceive many along with themselves. Before the eyes of these men it is expedient to eat flesh, to break fasts, and to do in behalf of the liberty of faith things which they hold to be the greatest sins. ~ Martin Luther, #NFDB
234:Bredon’s expression softened, and his voice became almost like an entreaty. “Tak reflects the subtle turning of the world. It is a mirror we hold to life. No one wins a dance, boy. The point of dancing is the motion that a body makes. A well-played game of tak reveals the moving of a mind. There is a beauty to these things for those with eyes to see it.” He gestured at the brief and brutal lay of stones between us. “Look at that. Why would I ever want to win a game such as this?” I looked down at the board. “The point isn’t to win?” I asked. “The point,” Bredon said grandly, “is to play a beautiful game.” He lifted his hands and shrugged, his face breaking into a beatific smile. “Why would I want to win anything other than a beautiful game? ~ Patrick Rothfuss, #NFDB
235:For Christ says: 'I am the Way by which one comes to the Father; there is no other way. I and no one else am the Truth and the Life.' You must take this road in order to hold to this Man and to persevere in this faith and confession. You must travel it in suffering and death, saying: 'I know other help or counsel, no salvation or comfort, no way or path, except Christ my Lord alone, who suffered, died, rose, and ascended to heaven for me. I will stay on this road all the way, even though nothing but the devil, death, and hell were under and before me. For this is surely the right road and bridge; it is firmer and safer than any stone or iron structure. And heaven and earth would have to collapse before this road would ever deceive me or lead me astray. ~ Martin Luther, #NFDB
236:We are beginning to play with ideas of ecology, and although we immediately trivialize these into commerce or politics, there is at least an impulse still in the human breast to unify and thereby sanctify the total natural world, of which we are. ... There have been, and still are, in the world many different and even contrasting epistemologies which have been alike in stressing an ultimate unity, and, although this is less sure, which have also stressed the notion that ultimate unity is aesthetic. The uniformity of these views gives hope that perhaps the great authority of quantitative science may be insufficient to deny an ultimate unifying beauty.
I hold to the presupposition that our loss of the sense of aesthetic unity was, quite simply, an epistemological mistake. ~ Gregory Bateson,#NFDB
237:I want to make it perfectly clear that although I believe in the continuity of existence, I do not hold to the simplistic theory that upon death a vaporous ghost containing our soul floats out of our dead body and goes to some cosmic waiting room while a karmic committee tallies up our unfulfilled needs and desires and matches us up with two unsuspecting fools who deserve the hell that we will put them through as much as we deserve the hell they will put us through. I am very confident, however, in the cycles of nature, and I do not see any reason to believe that the same cyclic behavior we observe in the universe around us cannot apply to consciousness and the continuity of our existence. Perhaps, because of the fragile nature of time, we are living all our "incarnations" simultaneously. ~ Lon Milo DuQuette, #NFDB
238:If we lived for ever, what you say would be true. But we have to die, we have to leave life presently. Injustice and greed would be the real thing if we lived for ever. As it is, we must hold to other things, because Death is coming. I love death - not morbidly, but because He explains. He shows me the emptiness of Money. Death and Money are the eternal foes. Not Death and Life. . . . Death destroys a man: the idea of Death saves him. Behind the coffins and the skeletons that stay the vulgar mind lies something so immense that all that is great in us responds to it. Men of the world may recoil from the charnel-house that they will one day enter, but Love knows better. Death is his foe, but his peer, and in their age-long struggle the thews of Love have been strengthened, and his vision cleared, until there is no one who can stand against him. ~ E M Forster, #NFDB
239:You must not let yourself be misled, in your solitude, by the fact that there is something in you which wants to escape from it. This very wish will, if you use it quietly and preeminently and like a tool, help to spread your solitude over wide country. People have (with the help of convention) found the solution of everything in ease and the easiest side of easy; but it is clear that we must hold to the difficult; everything living holds to it, everything in Nature grows and defends itself according to its own character and is an individual in its own right, strives to be so at any cost and against all opposition. We know little, but that we must hold to the difficult is a certainty that will not leave us; it is good to be solitary, for solitude is difficult; the fact that a thing is difficult must be one more reason for our doing it. ~ Rainer Maria Rilke, #NFDB
240:In making my list about the pluses and minuses of Hillary Clinton and Barack Obama, I discovered I was angry. I was angry because it was okay for two generations of Bush sons to inherit power from a political patriarchy even if they spent no time in the White House, but not okay for one Clinton wife to claim experience and inherit power from a husband whose full political partner she had been for twenty years. I was angry because young men in politics were treated like rising stars, but young women were treated like - well, young women. I was angry about all the women candidates who put their political skills on hold to raise children - and all the men male candidates who didn't. I was angry about human talent that was lost just because it was born into a female body, and the mediocrity that was rewarded because it was born into a male one. ~ Gloria Steinem, #NFDB
241:But what father ever really believes it? He carries no burden, he feels no pain. What man, like woman, lies down in darkness and gets up with child? The gentle, smiling ones own the good secret. Oh, what strange wonderful clocks women are. They nest in Time. They make the flesh that holds fast and binds eternity. They live inside the gift, know power, accept, and need not mention it. Why speak of Time when you are Time, and shape the universal moments, as they pass, into warmth and action? How men envy and often hate these warm clocks, these wives, who know they will live forever. So what do we do? We men turn terribly mean, because we can’t hold to the world or ourselves or anything. We are blind to continuity, all breaks down, falls, melts, stops, rots, or runs away. So, since we cannot shape Time, where does that leave men? Sleepless. Staring. ~ Ray Bradbury, #NFDB
242:I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad—as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth—so I have always believed; and if I cannot believe it now, it is because I am insane—quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have at this hour to stand by: there I plant my foot. ~ Charlotte Bront, #NFDB
243:And according to Martin Luther, there are two ways of believing. In the first place I may have faith concerning God. This is the case when I hold to be true what is said concerning God. Such faith is on the same level with the assent I give to statements concerning the Turk, the devil and hell. A faith of this kind should be called knowledge or information rather than faith. In the second place there is faith in. Such faith is mine when I not only hold to be true what is said concerning God, but when I put my trust in him in such a way as to enter into personal relations with him, believing firmly that I shall find him to be and to do as I have been taught. . . . The word in is well chosen and deserving of due attention. We do not say, I believe God the Father or concerning God the Father, but in God the Father, in Jesus Christ, and in the Holy Spirit.3 Jonathan ~ Alvin Plantinga, #NFDB
244:There was not a philosopher of any notoriety who did not hold to this doctrine of metempsychosis, as taught by the Brahmans, Buddhists, and later by the Pythagoreans, in its esoteric sense, whether he expressed it more or less intelligibly. Origen and Clemens Alexandrinus, Synesius and Chalcidius, all believed in it; and the Gnostics, who are unhesitatingly proclaimed by history as a body of the most refined, learned, and enlightened men, * were all believers in metempsychosis. Socrates entertained opinions identical with those of Pythagoras; and both, as the penalty of their divine philosophy, were put to a violent death. The rabble has been the same in all ages. Materialism has been, and will ever be blind to spiritual truths. These philosophers held, with the Hindus, that God had infused into matter a portion of his own Divine Spirit, which animates and moves every particle. They ~ Helena Petrovna Blavatsky, #NFDB
245:I’m so afraid that the treasures I long to unpack for you, that have come to me in magic ships from enchanted islands, are only, to you, the old familiar red calico & beads of the clever trader, who had dealing in every latitude, & knows just what to carry in the hold to please the simple native—I’m so afraid of this, that often & often I stuff my shining treasure back into their box, lest I should see you smiling at them!
Well! And if you do? It’s your loss, after all! And if you can’t come into the room without my feeling all over me a ripple of flame, & if, wherever you touch me, a heart beats under your touch, & if, when you hold me, & I don’t speak, it’s because all the words in me seem to have become throbbing pulses, & all my thoughts are a great gold blur—why should I be afraid of your smiling at me, when I can turn the beads & calico back into such beauty—? ~ Edith Wharton,#NFDB
246:Still, Tocqueville knew that the governing despotism of which he wrote, and which can accurately and broadly be characterized as utopianism, is, for free men, living in civil societies, a perpetual and existential threat—even in America. In the end, he wondered if any democracy could withstand it. He concluded that ultimately it is up to the people. They will decide whether they shall be free or not. “I am full of apprehensions and hopes. I perceive mighty dangers which it is possible to ward off, mighty evils which may be avoided or alleviated; and I cling with a firmer hold to the belief that for democratic nations to be virtuous and prosperous, they require but to will it.… The nations of our time cannot prevent the conditions of men from becoming equal, but it depends upon themselves whether the principle of equality is to lead them to servitude or freedom, to knowledge or barbarism, to prosperity or wretchedness” (II, 334). ~ Mark R Levin, #NFDB
247:There was not a philosopher of any notoriety who did not hold to this doctrine of metempsychosis, as taught by the Brahmans, Buddhists, and later by the Pythagoreans, in its esoteric sense, whether he expressed it more or less intelligibly. Origen and Clemens Alexandrinus, Synesius and Chalcidius, all believed in it; and the Gnostics, who are unhesitatingly proclaimed by history as a body of the most refined, learned, and enlightened men, were all believers in metempsychosis. Socrates entertained opinions identical with those of Pythagoras; and both, as the penalty of their divine philosophy, were put to a violent death. The rabble has been the same in all ages. Materialism has been, and will ever be blind to spiritual truths. These philosophers held, with the Hindus, that God had infused into matter a portion of his own Divine Spirit, which animates and moves every particle. ~ H.P. Blavatsky, Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, Vol. I, The veil of Isis, p.12, (1877), #NFDB
248:Do we not know that the Apostles spoke all tongues? How is it then that their gospels and their epistles are only in Hebrew, as S. Jerome witnesses928of the Gospel of S. Matthew; in Latin, as some think concerning that of S. Mark,929 and in Greek, as is held concerning the other Gospels which were the three languages chosen at Our Lord’s very cross for the preaching of the Crucified? Did they not carry the Gospel throughout the world? And in the world were there no other languages but these three? Truly there were, and yet they did not judge it expedient to vary their writings in so many languages. Who then shall despise the custom of our Church, which has for its warrant the imitation of the Apostles?930 Now for this, besides the great weight it should have to put down all our curious questionings, there is a reason which I hold to be most sound: it is that these other languages are not fixed, they change between town and town; in accents, in phrases and in words, they are altered, and vary from season to season and from age to age. ~ Francis de Sales, #NFDB
249:The Better Job
If I were running a factory
I'd stick up a sign for all to see,
I'd print it large and I'd nail it high
On every wall that the men walked by,
And I'd have it carry this sentence clear:
'The Better Job that you want is here!'*
It's the common trait of the human race
To pack up and roam from place to place;
Men have done it for ages and do it now,
Seeking to better themselves somehow;
They quit their posts and their tools they drop
For a better job in another shop.
It may be I'm wrong, but I hold to this
That somewhere something must be amiss
When a man worth while must move away
For the better job with the better pay;
And something is false in our own renown
When men can think of a better town.
So if I were running a factory
I'd stick up this sign for all to see,
Which never an eye in the place could miss :
'There isn't a better town than this;
You need not go wandering, far or near
The Better Job that you want is here!'
~ Edgar Albert Guest,#NFDB
250:Do we not know that the Apostles spoke all tongues? How is it then that their gospels and their epistles are only in Hebrew, as S. Jerome witnesses928of the Gospel of S. Matthew; in Latin, as some think concerning that of S. Mark,929 and in Greek, as is held concerning the other Gospels which were the three languages chosen at Our Lord’s very cross for the preaching of the Crucified? Did they not carry the Gospel throughout the world? And in the world were there no other languages but these three? Truly there were, and yet they did not judge it expedient to vary their writings in so many languages. Who then shall despise the custom of our Church, which has for its warrant the imitation of the Apostles?930 Now for this, besides the great weight it should have to put down all our curious questionings, there is a reason which I hold to be most sound: it is that these other languages are not fixed, they change between town and town; in accents, in phrases and in words, they are altered, and vary from season to season and from age to age. ~ Saint Francis de Sales, #NFDB
251:I’m known enough that he’s seen me nearly naked.”
Dare’s gaze lifted above her, no doubt to meet up with Trace’s.
She heard Trace sigh, and felt his shrug. “Murray’s orders.”
Dare nodded in understanding.
Understanding! How in the world could he understand that? The big jerk.
“I’m known enough for him to take a picture of me almost naked, too.” Priss scowled fiercely. “With his stupid cell phone. And he still has it!”
Trace stiffened behind her. “Damn it, Priss . . .”
Feeling braver by the second, she again left Trace’s secure hold to confront Dare. “And I’m known enough that your good buddy has felt me up, twice.”
That left eyebrow lifted to join the right. Dare shrugged. “If that’s true—”
“It is!”
“Then I’m sure Trace had his reasons.” He looked to Trace for confirmation.
Clearly growing irritated with her, not that she cared, Trace growled, “For the most part.”
And damned if Dare’s stony face didn’t show her a quirk of a smile—there and gone. Her hands balled into fists and her neck stiffened. “Why, you— ~ Lori Foster,#NFDB
252:In cities we will also meet a lot of people who hold to other religions or to no religion who are wiser, kinder, and more thoughtful than we are, because even after growth in grace, many Christians are weaker people than many non-Christians. When this surprises you, reflect on it. If the gospel of grace is true, why would we think that Christians are a better kind of person than non-Christians? These living examples of common grace may begin to show us that even though we intellectually understand the doctrine of justification by faith alone, functionally we continue to assume that salvation is by moral goodness and works. Early in Redeemer’s ministry, we discovered it was misguided for Christians to feel pity for the city, and it was harmful to think of ourselves as its “savior.” We had to humbly learn from and respect our city and its people. Our relationship with them had to be a consciously reciprocal one. We had to be willing to see God’s common grace in their lives. We had to learn that we needed them to fill out our own understanding of God and his grace, just as they needed us. ~ Timothy J Keller, #NFDB
253:To An Athlete Dying Young
The time you won your town the race
We chaired you through the market-place;
Man and boy stood cheering by,
And home we brought you shoulder-high.
To-day, the road all runners come,
Shoulder-high we bring you home,
And set you at your threshold down,
Townsman of a stiller town.
Smart lad, to slip betimes away
From fields where glory does not stay
And early though the laurel grows
It withers quicker than the rose.
Eyes the shady night has shut
Cannot see the record cut,
And silence sounds no worse than cheers
After earth has stopped the ears:
Now you will not swell the rout
Of lads that wore their honours out,
Runners whom renown outran
And the name died before the man.
So set, before its echoes fade,
The fleet foot on the sill of shade,
And hold to the low lintel up
The still-defended challenge-cup.
And round that early-laurelled head
Will flock to gaze the strengthless dead,
And find unwithered on its curls
The garland briefer than a girl's.
~ Alfred Edward Housman,#NFDB
254:As with most persistent patterns, self-defeating behavior usually has roots in childhood experience. When children confronted with traumas are given both loving support and patient, effective guidance, they tend to develop healthy coping mechanisms. As adults they tend to be resilient, confident and resourceful. Any self-defeating behaviors they have are relatively minor and easy to overcome. By contrast, children who are not loved, and are abused or neglected instead, feel unprotected and alone. Then there are children who do not lack affection and attention, but are not given adequate guidance. Although they might feel loved, they often grow up feeling incompetent and incapable, and therefore unsafe in the face of adversity. In either case, they reach for anything they can find to make their unbearable feelings bearable. The more anxious and alone or inadequate and incompetent they feel, the more tenaciously they hold to whatever thoughts, attitudes and behaviors bring relief. If they do not develop more effective coping mechanisms, the ones that bring relief solidify into self-defeating behaviors. ~ Mark Goulston, #NFDB
255:Take note of what makes our essence and our ground good. The reason why a person’s essence and ground, which lends goodness to their works, is wholly good is that their mind is wholly turned to God. Make every effort then to let God be great and to ensure that all your good intentions and endeavours are directed to him in all that you do and in all that you refrain from doing. Truly, the more you do this, the better your works will be, whatever they are. If you hold to God, then he will give you goodness. If you seek God, then you will find both God and all goodness. Indeed, if you trod on a stone while in this state of mind, it would be a more godly act than if you were to receive the body of our Lord while being concerned only for yourself and having a less detached attitude of mind. Whoever holds to God, holds to both God and all virtue. And what was previously the object of your seeking, now seeks you; what you hunted, now hunts you, what you fled, now flees you. This is so because the things of God cling to those people who cling to God, and all those things flee them, which are unlike God and are alien to him. ~ Meister Eckhart, #NFDB
256:In its knowledge, the god would understand the necessity for that which lies outside itself, beyond its direct control. In that tension meaning will be found. In that struggle value is born. If it suits you and your kind, Destriant, fill the ether with gods, goddesses, First Heroes, spirits and demons. Kneel to one or many, but never—never, Kalyth—hold to a belief that but one god exists, that all that is resides within that god. Should you hold such a belief, then by every path of reasoning that follows, you cannot but conclude that your one god is cursed, a thing of impossible aspirations and deafening injustice, whimsical in its cruelty, blind to mercy and devoid of pity. Do not misunderstand me. Choose to live within one god as you like, but in so doing be certain to acknowledge that there is an “other”, an existence beyond your god. And if your god has a face, then so too does that other. In such comprehension, Destriant, will you come to grasp the freedom that lies at the heart of all life; that choice is the singular moral act and all one chooses can only be considered in a moral context if that choice is free. ~ Steven Erikson, #NFDB
257:If you were raised by parents who continually told you what a good person you were, who loved you, encouraged you, supported you, and believed in you, no matter what you did or didn’t do, you would grow up with the belief that you were a good and valuable person. By the age of three, this belief would lock in and become a fundamental part of the way you view yourself in relation to your world. Thereafter, no matter what happens to you, you would hold to this belief. It would become your reality. If you were raised by parents who did not know how powerful their words and behaviors could be in shaping your personality, they could very easily have used destructive criticism, disapproval, and physical or emotional punishment to discipline or control you. When a child is continually criticized at an early age, he soon concludes that there is something wrong with him. He doesn’t understand why it is that he is being criticized or punished, but he assumes that his parents know the truth about him, and that he deserves it. He begins to feel that he is not valuable or lovable. He is not worth very much. He must therefore be worthless. ~ Brian Tracy, #NFDB
258:Living
The miser thinks he's living when he's hoarding up his gold;
The soldier calls it living when he's doing something bold;
The sailor thinks it living to be tossed upon the sea,
And upon this very subject no two men of us agree.
But I hold to the opinion, as I walk my way along,
That living's made of laughter and good-fellowship and song.
I wouldn't call it living to be always seeking gold,
To bank all the present gladness for the days when I'll be old.
I wouldn't call it living to spend all my strength for fame,
And forego the many pleasures which to-day are mine to claim.
I wouldn't for the splendor of the world set out to roam,
And forsake my laughing children and the peace I know at home.
Oh, the thing that I call living isn't gold or fame at all!
It's fellowship and sunshine, and it's roses by the wall.
It's evenings glad with music and a hearth-fire that's ablaze,
And the joys which come to mortals in a thousand different ways.
It is laughter and contentment and the struggle for a goal;
It is everything that's needful in the shaping of a soul.
~ Edgar Albert Guest,#NFDB
259:1099
What I Call Living
The miser thinks he's living when he's hoarding up his gold;
The soldier calls it living when he's doing something bold;
The sailor thinks it living to be tossed upon the sea,
And upon this vital subject no two of us agree.
But I hold to the opinion, as I walk my way along,
That living's made of laughter and good-fellowship and song.
I wouldn't call it living always to be seeking gold,
To bank all the present gladness for the days when I'll be old.
I wouldn't call it living to spend all my strength for fame,
And forego the many pleasures which to-day are mine to claim.
I wouldn't for the splendor of the world set out to roam,
And forsake my laughing children and the peace I know at home.
Oh, the thing that I call living isn't gold or fame at all!
It's good-fellowship and sunshine, and it's roses by the wall;
It's evenings glad with music and a hearth fire that's ablaze,
And the joys which come to mortals in a thousand different ways.
It is laughter and contentment and the struggle for a goal;
It is everything that's needful in the shaping of a soul.
~ Edgar Albert Guest,#NFDB
260:Two Paths Of Yoga :::
There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender. is a safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it to nor has nothing do but to let the mother hold it and cry ma ma.
~ The Mother, Questions And Answers 1929-1931,#NFDB
261:Raisin Pie
There's a heap of pent-up goodness
in the yellow bantam corn,
And I sort o' like to linger
round a berry patch at morn;
Oh, the Lord has set our table
with a stock o' things to eat
An' there's just enough o' bitter
in the blend to cut the sweet,
But I run the whole list over,
an' it seems somehow that I
Find the keenest sort o' pleasure
in a chunk o' raisin pie.
There are pies that start the water
circulatin' in the mouth;
There are pies that wear the flavor of
the warm an' sunny south;
Some with oriental spices spur
the drowsy appetite
An' just fill a fellow's being
with a thrill o' real delight;
But for downright solid goodness
that comes drippin' from the sky
There is nothing quite the equal of
a chunk o' raisin pie.
I'm admittin' tastes are diff'runt,
I'm not settin' up myself
As the judge an' final critic of
the good things on the shelf.
I'm sort o' payin' tribute
to a simple joy on earth,
Sort o' feebly testifyin' to its
lasting charm an' worth,
An' I'll hold to this conclusion
till it comes my time to die,
That there's no dessert that's finer
than a chunk o' raisin pie.
576
~ Edgar Albert Guest,#NFDB
262:The New Year
Come you with dangers to fright us? or hazards
to try out our souls?
Then may you find us undaunted; determined to
get to our goals.
Now, white are the pages you bring us to fill
with the tales of our deeds,
And I pray we shall square at the finish the work
of our lives with our creeds.
Oh, child of a year, do you wonder what here
upon earth you shall find?
America shows you a people united in purpose
and mind;
Whatever you bring us of danger, whatever you
hold to affright,
I pray that we never shall lower our standards
of truth and of right.
You find us a people united, full pledged to the
work of the world,
To banish the despot and tyrant, our banner in
battle's unfurled;
And here to a world that is bleeding and weary
and heartsick you come,
Whatever you've brought us of duty—we'll
answer the call of your drum.
We may weep in our grief and our sorrows, we
may bend 'neath the might of the blow,
But never our courage shall falter, and never
we'll run from the foe.
We know not how troubled our pathways shall
be nor how sorely beset,
But I pray we shall cling to our honor as men
and never our purpose forget.
~ Edgar Albert Guest,#NFDB
263:/Farsi All who, reflecting as reflected see Themselves in Me, and Me in them; not Me, But all of Me that of contracted Eye Is comprehensive of Infinity; Nor yet Themselves: no Selves, but of The All Fractions, from which they split and wither fall. As Water lifted from the Deep, again Falls back in individual Drops of Rain, Then melts into the Universal Main. All you have been, and seen, and done, and thought, Not You but I, have seen and been and wrought: I was the Sin that from Myself rebell'd; I the Remorse that tow'rd Myself compell'd; I was the Tajidar who led the Track; I was the little Briar that pull'd you back: Sin and Contrition -- Retribution owed, And cancell'd -- Pilgrim, Pilgrimage, and Road, Was but Myself toward Myself; and Your Arrival but Myself at my own Door; Who in your Fraction of Myself behold Myself within the Mirror Myself hold To see Myself in, and each part of Me That sees himself, though drown'd, shall ever see. Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return, and back into your Sun subside.' [1831.jpg] -- from Poetry for the Spirit: Poems of Universal Wisdom and Beauty, Edited by Alan Jacobs
~ Farid ud-Din Attar, All who, reflecting as reflected see
,#NFDB
264:They spoke almost as loud as Feeling: and that clamoured wildly. "Oh, comply!" it said. "Think of his misery; think of his danger — look at his state when left alone; remember his headlong nature; consider the recklessness following on despair — soothe him; save him; love him; tell him you love him and will be his. Who in the world cares for you? or who will be injured by what you do?"
Still indomitable was the reply — "I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad — as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth — so I have always believed; and if I cannot believe it now, it is because I am quite insane — quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have this hour to stand by: there I plant my foot. ~ Charlotte Bront,#NFDB
265:One of the richest veins of truth is that found in the words of the Lord to Joseph Smith while he was in Liberty Jail. After Joseph’s initial prayer, which begins Doctrine and Covenants 121, the Lord answers, “My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment” (v. 7). We have all probably had enough experience with life and the Lord’s timing to realize that a small moment for the Lord may be quite a long one for us. His perspective is always focused on the eternal; ours is more short-sighted. One of the aspects of mortality with which we must deal is this: All of life itself may be “a small moment.” The necessary thing to hold to is the confirming belief that at the end of the small moment, our adversity ends. We do not go into eternity—if that is the required limit of time—or on with our lives trailing the stinging dust of past storms. The wind ceases, the air clears, we draw a deep breath, and we walk on. One of the Psalms, attributed to Moses, speaks beautifully of the Lord’s timing: “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. . . . So teach us to number our days, that we may apply our hearts unto wisdom” (Psalm 90:4, 12). We need wisdom when counting the days of our adversity. ~ S Michael Wilcox, #NFDB
266:We have no reason to mistrust our world, for it is not against us. Has it terrors, they are our terrors; has it abysses, those abysses belong to us; are dangers at hand, we must try to love them. And if we could only arrange our life according to that principle which counsels us that we must always hold to the difficult, then that which now seems to us the most alien will become what we most trust and find most faithful. How should we be able to forget those ancient myths that are at the beginning of all peoples, the myths about dragons that at the last moment turn into princesses; perhaps all the dragons in our lives are princesses who are only waiting to see us once beautiful and brave. Perhaps everything terrible is in its deepest being something helpless that wants help from us.
So you must not be frightened if a sadness rises up before you larger than any you have ever seen; if a restiveness, like light and cloud shadows, passes over your hands and over all you do. You must think that something is happening with you, that life has not forgotten you, that it holds you in its hand; it will not let you fall. Why do you want to shut out of your life any uneasiness, any miseries, or any depressions? For after all, you do not know what work these conditions are doing inside you. ~ Rainer Maria Rilke,#NFDB
267:It is true that those of us who have political experience could wrestle for power just as any other politician. But we have no time; we have more important things to do. And there is no doubt that the knowledge we hold to be sacred would be lost in the process. To acquire power, millions of people have to be fed illusions. This too is true: Lenin won over millions of Russian peasants, without whom the Russian Revolution would have been impossible, with a slogan which was at variance with the basic collective tendencies of the Russian party. The slogan was: "Take the land of the large land-owners. It is to be your individual property." And the peasants followed. They would not have offered their allegiance if they had been told in 1917 that this land would one day be collectivized. The truth of this is attested to by the bitter fight for the collectivization of Russian agriculture around 1930. In social life there are degrees of power and degrees of falsity. The more the masses of people adhere to truth, the less power-mongering there will be; the more imbued with irrational illusions the masses of people are, the more widespread and brutal individual power-mongering will be. ~ Wilhelm Reich, #NFDB
268:What is it?” “I had a private talk with Harrow,” Cam said, his face expressionless. “And?” “He wants to marry Win. But he intends the marriage to be in name only. She doesn’t know it yet.” “Bloody hell,” Kev muttered. “She’ll be the latest addition to his collection of fine objects. She’ll stay chaste while he has his affairs—” “I don’t know her well,” Cam murmured, “but I don’t think she would ever agree to such an arrangement. Especially if you offered her an alternative, phral.” “There is only one alternative, and that is to stay safe with her family.” “There’s one more. You could offer for her.” “That’s not possible.” “Why not?” Kev felt his face burn. “I couldn’t stay celibate with her. I could never hold to it.” “There are ways to prevent conception.” That elicited a contemptuous snort from Kev. “That worked well for you, didn’t it?” He rubbed his face wearily. “You know the other reasons I can’t offer for her.” “I know the way you once lived,” Cam said, choosing his words with obvious care. “I understand your fear of harming her. But in spite of all that, I find it hard to believe that you would really let her go to another man.” “I would if that was best for her.” “Can you actually say that the best Winnifred Hathaway deserves is someone like Harrow?” “Better him,” Kev managed to say, “than someone like me. ~ Lisa Kleypas, #NFDB
269:When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark ~ William Kent Krueger, #NFDB
270:When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark night ~ William Kent Krueger, #NFDB
271:Almost every book in the NT has something to say about false beliefs and those who advocate them. We are warned, e.g., about false prophets (Matt. 7:15–16; 24:11), false christs (Matt. 24:5, 24; Mark 13:22), a different Jesus and a different spirit (2 Cor. 11:4), false apostles (2 Cor. 11:13–15), and “another gospel” (Gal. 1:8). With so many warnings, it is clear God knew that many false teachers would come, and that he did not want his people to be deceived (cf. Eph. 4:14; 2 John 7). In what follows, notable deceptions of prominent cults will be summarized, along with a brief biblical response. From the viewpoint of those who hold to historic, evangelical Christianity, a “cult” is any religious movement that claims to be derived from the Bible and/or the Christian faith, and that advocates beliefs that differ so significantly with major Christian doctrines that two consequences follow: (1) The movement cannot legitimately be considered a valid “Christian” denomination because of its serious deviation from historic Christian orthodoxy. (2) Believing the doctrines of the movement is incompatible with trusting in the Jesus Christ of the Bible for the salvation that comes by God’s grace alone (Eph. 2:8–9). By this traditional understanding of the word “cult,” the following groups described are “cults,” though this does not imply that they share the extremely oppressive, authoritarian, life-controlling, and often immoral practices that are found in what the secular world calls “cults,” using the term in a more extreme sense. ~ Anonymous, #NFDB
272:What are you doing abovedecks, anyhow?”
“The cry went up for all hands.”
“You’re not a hand. You’re a passenger.”
“I may not be a hand, but I’ve got two perfectly good hands, and if I sit on them a second longer, I’ll go mad.”
Joss stared at Gray’s open collar, where his cravat should have been knotted. “She’s really getting to you, isn’t she?”
“You have no idea,” Gray muttered.
“Oh, I think I do.”
Gray ignored his brother’s smug tone. “Damn it, Joss, just put me to work. Send me up to furl a sail, put me down in the hold to pump the bilge…I don’t care, just give me something to do.”
Joss raised his eyebrows. “If you insist.” He lifted the spyglass to his eye and began scanning the horizon again. “Batten the hatches, then.”
Gray tossed a word of thanks over his shoulder as he descended to the quarterdeck and went to work, dragging the tarpaulins over the skylights and securing them with battens. As he labored, the ship’s motions grew more violent, hampering his efforts. He saved the vent above the ladies’ cabin for last, resisting the urge to peer down through the grate. Instead, he first secured one end, then blanketed the entire skylight with one strong snap on the canvas.
“Ahoy! Ahoy!” Wiggins leaned forward over the prow, hailing the approaching ship, its puffed scudding sails a stark contrast against the darkening sky.
Gray moved to cover the companion stairs, reaching inside the gaping black hole and groping for the handle to draw the hatch closed.
Something-or someone-groped him back. ~ Tessa Dare,#NFDB
273:Question: What is it, to walk with God? Answer: Walking with God imports five things: 1. Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here. 2. The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3). 3. Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God. 4. Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct. 5. Continued progress in grace. It is not only a step but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9). ~ Thomas Watson, #NFDB
274:JOHN: I’ll tell you a story about myself. Do you mind? I was raised to think myself stupid. That’s what I want to tell you.
CAROL: What do you mean?
JOHN: Just what I said. I was brought up, and my earliest, and most persistent memories are of being told that I was stupid. “You have such intelligence. Why must you behave so stupidly?” Or, “Can’t you understand? Can’t you understand?” And I could not understand. I could not understand.
CAROL: What?
JOHN: The simplest problem. Was beyond me. It was a mystery.
CAROL: What was a mystery?
JOHN: How people learn. How I could learn. Which is what I’ve been speaking of in class. And of course, you can’t hear it. Carol. Of course, you can’t. (Pause) I used to speak of “real people,” and wonder what the real people did. The real people. Who were they? They were the people other than myself. The good people. The capable people. The people who could do the things, I could not do: learn, study, retain ... all that garbage – which is what I have been talking of in class, and that’s exactly what I have been talking of – If you are told ... Listen to this. If the young child is told, he cannot understand. Then he takes it as a description of himself. What am I? I am that which cannot understand. And I saw you out there, when we were speaking of the concepts of...
CAROL: I can’t understand any of them.
JOHN: Well, then, that’s my fault. That’s not your fault. And that is not verbiage. That’s what I firmly hold to be the truth. And I am sorry, and I owe you an apology. ~ David Mamet,#NFDB
275:The cruciform does not like pain. Nor do I but, like the cruciform, I am willing to use it to serve my purposes. And I will do so consciously, not instinctively like the mindless mass of alien tissue embedded in me. This thing only seeks a mindless avoidance of death by any means. I do not wish to die, but I welcome pain and death rather than an eternity of mindless life. Life is sacred--I still hold to that as a core element of the Church's though and teachings these past twenty-eight hundred years when life has been so cheap--but even more sacred is the soul.
I realize now that what I was trying to do with the Armaghast data was offer the Church not a rebirth but only a transition to a false life such as these poor walking corpses inhabit. If the Church is meant to die, it must do so--but do so gloriously, in the full knowledge of its rebirth in Christ. It must go into the darkness not willingly but well--bravely and firm of faith--like the millions who have gone before us, keeping faith with all those generations facing death in the isolated silence of death camps and nuclear fireballs and cancer wards and pogroms, going into the darkness, if not hopefully, then prayerful that there is some reason for it all, something worth the price of all that pain, all those sacrifices., All those before us have gone into the darkness without assurance of logic or fact or persuasive theory, with only a slender thread of hope or the all too shakable conviction of faith. And if they have been able to sustain that slim hope in the face of darkness, then so must I... and so must the Church. ~ Dan Simmons,#NFDB
276:If thou findest in human life anything better than justice, truth, temperance, fortitude, and, in a word, anything better than thy own mind's self-satisfaction in the things which it enables thee to do according to right reason, and in the condition that is assigned to thee without thy own choice; if, I say, thou seest anything better than this, turn to it with all thy soul, and enjoy that which thou hast found to be the best. But if nothing appears to be better than the deity which is planted in thee, which has subjected to itself all thy appetites, and carefully examines all the impressions, and, as Socrates said, has detached itself from the persuasions of sense, and has submitted itself to the gods, and cares for mankind; if thou findest everything else smaller and of less value than this, give place to nothing else, for if thou dost once diverge and incline to it, thou wilt no longer without distraction be able to give the preference to that good thing which is thy proper possession and thy own; for it is not right that anything of any other kind, such as praise from the many, or power, or enjoyment of pleasure, should come into competition with that which is rationally and politically or practically good. All these things, even though they may seem to adapt themselves to the better things in a small degree, obtain the superiority all at once, and carry us away. But do thou, I say, simply and freely choose the better, and hold to it.- But that which is useful is the better.- Well then, if it is useful to thee as a rational being, keep to it; but if it is only useful to thee as an animal, say so, and maintain thy judgement without arrogance: only take care that thou makest the inquiry by a sure method. ~ Marcus Aurelius, #NFDB
277:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,#NFDB
278:And you must appear willing to marry me,” Oliver said.
“I understand.”
“Do you? It means you’ll have to act as if you enjoy my company.”
To his surprise, a small smile curved her lips. “I believe I can manage that.” Then, as if realizing she was softening, she wiped the smile from her face. “But you must behave responsibly, too.”
“By not trying to seduce you, you mean.”
She started. “No! I mean, yes…I mean, you already said you have more urgent concerns.” Alarm rose in her cheeks. “Oh dear, I forgot that you also said you have no honor or morals.”
He’d made similar assertions half his life, yet tonight he regretted making them. Shocking young ladies seemed to have lost some of its appeal.
“All the same, Miss Butterfield, I promise that your virtue is safe from me.” When she looked skeptical, he added, “You’re not the sort of woman I prefer.” A respectable woman came with strings attached.
“Of course I’m not,” she said with a roll of her eyes. “Anyone can see that.”
That took him aback.
She went on. “A man with no morals isn’t going to want a woman who has them. She’d never let him do anything wicked.”
Freddy coughed, as if choking on something. Oliver understood why. Miss Butterfield had an unnerving way of cutting everything down to its essence.
“Yes,” he said, for lack of a better response. “Quite.” Then he narrowed his gaze on her. “So what did you mean when you said I had to ‘behave responsibly’?”
“You promised to find my fiancé, and I expect you to hold to your word.”
“Ah, right. Your fiancé?” He kept forgetting about that. It was hard to imagine any woman sailing off across the ocean to hunt down her fiancé. No female would ever do such a thing for him.
Not that he’d want her to. That would mean someone cared for him more than was wise, given his character. ~ Sabrina Jeffries,#NFDB
279:The Thread Of Life
The irresponsive silence of the land,
The irresponsive sounding of the sea,
Speak both one message of one sense to me:-Aloof, aloof, we stand aloof, so stand
Thou too aloof bound with the flawless band
Of inner solitude; we bind not thee;
But who from thy self-chain shall set thee free?
What heart shall touch thy heart? what hand thy hand?-And I am sometimes proud and sometimes meek,
And sometimes I remember days of old
When fellowship seemed not so far to seek
And all the world and I seemed much less cold,
And at the rainbow's foot lay surely gold,
And hope felt strong and life itself not weak.
II
Thus am I mine own prison. Everything
Around me free and sunny and at ease:
Or if in shadow, in a shade of trees
Which the sun kisses, where the gay birds sing
And where all winds make various murmuring;
Where bees are found, with honey for the bees;
Where sounds are music, and where silences
Are music of an unlike fashioning.
Then gaze I at the merrymaking crew,
And smile a moment and a moment sigh
Thinking: Why can I not rejoice with you?
But soon I put the foolish fancy by:
I am not what I have nor what I do;
But what I was I am, I am even I.
III
Therefore myself is that one only thing
I hold to use or waste, to keep or give;
My sole possession every day I live,
And still mine own despite Time's winnowing.
Ever mine own, while moons and seasons bring
From crudeness ripeness mellow and sanitive;
400
Ever mine own, till Death shall ply his sieve;
And still mine own, when saints break grave and sing.
And this myself as king unto my King
I give, to Him Who gave Himself for me;
Who gives Himself to me, and bids me sing
A sweet new song of His redeemed set free;
he bids me sing: O death, where is thy sting?
And sing: O grave, where is thy victory?
~ Christina Georgina Rossetti,#NFDB
280:D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them. ~ Timothy J Keller, #NFDB
281:In Memoriam
Beauty (they called her) wasn't a maid
Of many things in the world afraid.
She wasn't a maid who turned and fled
At sight of a mouse, alive or dead.
She wasn't a maid a man could 'shoo'
By shouting, however abruptly, 'Boo!'
She wasn't a maid who'd run and hide
If her face and figure you idly eyed.
She was'nt a maid who'd blush and shake
When asked what part of the fowl she'd take.
(I blush myself to confess she preferred,
And commonly got, the most of the bird.)
She wasn't a maid to simper because
She was asked to sing-if she ever was.
In short, if the truth must be displayed
_In puris_-Beauty wasn't a maid.
Beauty, furry and fine and fat,
Yawny and clawy, sleek and all that,
Was a pampered and spoiled Angora cat!
I loved her well, and I'm proud that she
Wasn't indifferent, quite, to me;
In fact I have sometimes gone so far
(You know, mesdames, how silly men are)
As to think she preferred-excuse the conceit
_My_ legs upon which to sharpen her feet.
Perhaps it shouldn't have gone for much,
But I started and thrilled beneath her touch!
Ah, well, that's ancient history now:
The fingers of Time have touched my brow,
And I hear with never a start to-day
That Beauty has passed from the earth away.
Gone!-her death-song (it killed her) sung.
Gone!-her fiddlestrings all unstrung.
Gone to the bliss of a new _regime
Of turkey smothered in seas of cream;
Of roasted mice (a superior breed,
308
To science unknown and the coarser need
Of the living cat) cooked by the flame
Of the dainty soul of an erring dame
Who gave to purity all her care,
Neglecting the duty of daily prayer,
Crisp, delicate mice, just touched with spice
By the ghost of a breeze from Paradise;
A very digestible sort of mice.
Let scoffers sneer, I propose to hold
That Beauty has mounted the Stair of Gold,
To eat and eat, forever and aye,
On a velvet rug from a golden tray.
But the human spirit-that is my creed
Rots in the ground like a barren seed.
That is my creed, abhorred by Man
But approved by Cat since time began.
Till Death shall kick at me, thundering 'Scat!'
I shall hold to that, I shall hold to that.
~ Ambrose Bierce,#NFDB
282:2 THESSALONIANS 2 Now concerning a the coming of our Lord Jesus Christ and our b being gathered together to him, we ask you, brothers, [1] 2not to be quickly shaken in mind or c alarmed, either d by a spirit or a e spoken word, or e a letter seeming to be from us, to the effect that f the day of the Lord has come. 3 g Let no one deceive you in any way. For that day will not come, h unless the rebellion comes first, and i the man of lawlessness [2] is revealed, j the son of destruction, [3] 4who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, k proclaiming himself to be God. 5Do you not remember that when I was still with you I told you these things? 6And you know what is restraining him now so that he may be revealed in his time. 7For l the mystery of lawlessness m is already at work. Only he who now restrains it will do so until he is out of the way. 8And then n the lawless one will be revealed, whom the Lord Jesus o will kill with p the breath of his mouth and bring to nothing by q the appearance of his coming. 9The coming of the lawless one is by the activity of Satan r with all power and false signs and wonders, 10and with all wicked deception for s those who are perishing, because they refused to love the truth and so be saved. 11Therefore t God sends them a strong delusion, so that they may believe u what is false, 12in order that all may be condemned v who did not believe the truth but w had pleasure in unrighteousness. Stand Firm 13But x we ought always to give thanks to God for you, y brothers beloved by the Lord, because God chose you z as the firstfruits [4] a to be saved, b through sanctification by the Spirit and belief in the truth. 14To this he called you through c our gospel, a so that you may obtain the glory of our Lord Jesus Christ. 15So then, brothers, d stand firm and hold to e the traditions that you were taught by us, either f by our spoken word or by f our letter. 16Now may our Lord Jesus Christ himself, and God our Father, g who loved us and gave us eternal comfort and good h hope through grace, 17comfort your hearts and i establish them in every good work and word. Pray for Us 2 THESSALONIANS 3 Finally, brothers, [1] j pray for us, that k the word of the Lord may speed ahead and be honored, [2] as happened among you, 2and l that we may be delivered from wicked and evil men. ~ Anonymous, #NFDB
283:But fear of the inexplicable has not alone impoverished
the existence of the individual; the relationship between
one human being and another has also been cramped by it,
as though it had been lifted out of the riverbed of
endless possibilities and set down in a fallow spot on the
bank, to which nothing happens. For it is not inertia alone
that is responsible for human relationships repeating
themselves from case to case, indescribably monotonous and
unrenewed: it is shyness before any sort of new,unforeseeable
experience with which one does not think oneself able to cope.
But only someone who is ready for everything, who excludes
nothing, not even the most enigmatical, will live the relation
to another as something alive and will himself draw exhaustively
from his own existence. For if we think of this existence of
the individual as a larger or smaller room, it appears evident
that most people learn to know only a corner of their room, a
place by the window, a strip of floor on which they walk up and
down. Thus they have a certain security. And yet that dangerous
insecurity is so much more human which drives the prisoners in
Poe's stories to feel out the shapes of their horrible dungeons
and not be strangers to the unspeakable terror of their abode.
We, however, are not prisoners. No traps or snares are set about
us, and there is nothing which should intimidate or worry us.
We are set down in life as in the element to which we best
correspond, and over and above this we have through thousands of
years of accommodation become so like this life, that when we
hold still we are, through a happy mimicry,scarcely to be
distinguished from all that surrounds us. We have no reason to
mistrust our world, for it is not against us. Has it terrors,
they are our terrors; has it abysses, those abuses belong to us;
are dangers at hand, we must try to love them. And if only we
arrange our life according to that principle which counsels us
that we must always hold to the difficult, then that which now
still seems to us the most alien will become what we most trust
and find most faithful. How should we be able to forget those
ancient myths about dragons that at the last moment turn into
princesses; perhaps all the dragons of our lives are princesses
who are only waiting to see us once beautiful and brave. Perhaps
everything terrible is in its deepest being something helpless
that wants help from us.
~ Rainer Maria Rilke, Fear of the Inexplicable
,#NFDB
284:1. If postmodern thought has tried to gag God, unsuccessfully, by its radical hermeneutics and its innovative epistemology, the church is in danger of gagging God in quite another way. The church in Laodicea, toward the end of the first century, thought of itself as farsighted, respectable, basically well off. From the perspective of the exalted Christ, however, it was blind, naked, bankrupt. The nearby town of Colossae enjoyed water that was fresh and cold, and therefore useful; the nearby town of Hierapolis enjoyed hotsprings where people went to take the cure: its water, too, was useful. But Laodicea’s foul water was channeled in through stone pipes, and it was proverbial for its nauseating taste. The church had become much like the water it drank: neither hot and useful, nor cold and useful, but merely nauseating. Jesus is prepared to spue this church out of his mouth (Rev. 3:16). This church makes the exalted Jesus gag. I cannot escape the dreadful feeling that modern evangelicalism in the West more successfully effects the gagging of God, in this sense, than all the postmodernists together, in the other sense. 2. This calls for repentance. The things from which we must turn are not so much individual sins—greed, pride, sexual promiscuity, or the like, as ugly and as evil as they are—as fundamental heart attitudes that squeeze God and his Word and his glory to the periphery, while we get on with religion and self-fulfillment. 3. At issue is not only what we must turn from, but also what we must turn to: We will not be able to recover the vision and understanding of God’s grandeur until we recover an understanding of ourselves as creatures who have been made to know such grandeur. This must begin with the recovery of the idea that as beings made in God’s image, we are fundamentally moral beings, not consumers, that the satisfaction of our psychological needs pales in significance when compared with the enduring value of doing what is right. Religious consumers want to have a spirituality for the same reason that they want to drive a stylish and expensive auto. Costly obedience is as foreign to them in matters spiritual as self-denial is in matters material. In a culture filled with such people, restoring weight to God is going to involve much more than simply getting some doctrine straight; it’s going to entail a complete reconstruction of the modern self-absorbed pastiche personality.94 4. It follows that teachers and preachers in seminaries and churches must be people “for whom the great issue is the knowledge of God,”95 whatever their area of specialization might be. Preachers and teachers who do not see this point and passionately hold to it are worse than useless: they are dangerous, because they are diverting. ~ D A Carson, #NFDB
285:We owe all to Jesus crucified. What is your life, my brethren, but the cross? Whence comes the bread of your soul but from the cross? What is your joy but the cross? What is your delight, what is your heaven, but the Blessed One, once crucified for you, who ever liveth to make intercession for you? Cling to the cross, then, Put both arms around it! Hold to the Crucified, and never let Him go. Come afresh to the cross at this moment, and rest there now and for ever! Then, with the power of God resting upon you, go forth and preach the cross! Tell out the story of the bleeding Lamb. Repeat the wondrous tale, and nothing else. Never mind how you do it, only proclaim that Jesus died for sinner.
The cross held up by a babe’s hands is just as powerful as if a giant held it up. The power lies in the word itself, or rather in the Holy Spirit who works by it and with it. O glorious Christ, when I have had a vision of Thy cross, I have seen it at first like a common gibbet, and Thou wast hanging on it like a felon; but, as I have looked, I have seen it begin to rise, and tower aloft till it has reached the highest heaven, and by its mighty power has lifted up myriads to the throne of God. I have seen its arms extend and expand until they have embraced all the earth. I have seen the foot of it go down deep as our helpless miseries are; and what a vision I have had of Thy magnificence, O Thou crucified One! Brethren, believe in the power of the cross for the conversion of those around you. Do not say of any man that he cannot be saved. The blood of Jesus is omnipotent. Do not say of any district that it is too sunken, or of any class of men that they are too far gone: the word of the cross reclaims the lost. Believe it to be the power of God, and you shall find it so.
Believe in Christ crucified, and preach boldly in His name, and you shall see great and gladsome things. Do not doubt the ultimate triumph of Christianity. Do not let a mistrust flit across your soul. The cross must conquer; it must blossom with a crown, a crown commensurate with the person of the Crucified, and the bitterness of His agony. His reward shall parallel His sorrows. Trust in God, and lift you banner high, and now with psalms and songs advance to battle, for the Lord of hosts is with us, the Son of the Highest leads our van. Onward, with blast of silver trumpet and shout of those that seize the spoil. Let no man’s heart fail him! Christ hath died! Atonement is complete! God is satisfied! Peace is proclaimed! Heaven glitters with proofs of mercy already bestowed upon ten thousand times ten thousand! Hell is trembling, heaven adoring, earth waiting. Advance, ye saints, to certain victory! You shall overcome through the blood of the Lamb. ~ Charles Haddon Spurgeon,#NFDB
286:We owe all to Jesus crucified. What is your life, my brethren, but the cross? Whence comes the bread of your soul but from the cross? What is your joy but the cross? What is your delight, what is your heaven, but the Blessed One, once crucified for you, who ever liveth to make intercession for you? Cling to the cross, then, put both arms around it! Hold to the Crucified, and never let Him go. Come afresh to the cross at this moment, and rest there now and for ever! Then, with the power of God resting upon you, go forth and preach the cross! Tell out the story of the bleeding Lamb. Repeat the wondrous tale, and nothing else. Never mind how you do it, only proclaim that Jesus died for sinner.
The cross held up by a babe’s hands is just as powerful as if a giant held it up. The power lies in the word itself, or rather in the Holy Spirit who works by it and with it. O glorious Christ, when I have had a vision of Thy cross, I have seen it at first like a common gibbet, and Thou wast hanging on it like a felon; but, as I have looked, I have seen it begin to rise, and tower aloft till it has reached the highest heaven, and by its mighty power has lifted up myriads to the throne of God. I have seen its arms extend and expand until they have embraced all the earth. I have seen the foot of it go down deep as our helpless miseries are; and what a vision I have had of Thy magnificence, O Thou crucified One! Brethren, believe in the power of the cross for the conversion of those around you. Do not say of any man that he cannot be saved. The blood of Jesus is omnipotent. Do not say of any district that it is too sunken, or of any class of men that they are too far gone: the word of the cross reclaims the lost. Believe it to be the power of God, and you shall find it so.
Believe in Christ crucified, and preach boldly in His name, and you shall see great and gladsome things. Do not doubt the ultimate triumph of Christianity. Do not let a mistrust flit across your soul. The cross must conquer; it must blossom with a crown, a crown commensurate with the person of the Crucified, and the bitterness of His agony. His reward shall parallel His sorrows. Trust in God, and lift your banner high, and now with psalms and songs advance to battle, for the Lord of hosts is with us, the Son of the Highest leads our van. Onward, with blast of silver trumpet and shout of those that seize the spoil. Let no man’s heart fail him! Christ hath died! Atonement is complete! God is satisfied! Peace is proclaimed! Heaven glitters with proofs of mercy already bestowed upon ten thousand times ten thousand! Hell is trembling, heaven adoring, earth waiting. Advance, ye saints, to certain victory! You shall overcome through the blood of the Lamb. ~ Charles Haddon Spurgeon,#NFDB
287:GOSPEL REDISCOVERY Along with extraordinary, persistent prayer, the most necessary element of gospel renewal is a recovery of the gospel itself, with a particular emphasis on the new birth and on salvation through grace alone. D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them. It is possible to get an “A” grade on a doctrinal test and describe accurately the doctrines of our salvation, yet be blind to their true implications and power. In this sense, there are plenty of orthodox churches in which the gospel must be rediscovered and then brought home and applied to people’s hearts. When this happens, nominal Christians get converted, lethargic and weak Christians become empowered, and nonbelievers are attracted to the newly beautified Christian congregation. ~ Timothy J Keller, #NFDB
288:Perfect Joy (excerpts)
Is there to be found on earth a fullness of joy, or is there no such thing?
. . . What the world values is money, reputation, long life, achievement. What it counts as joy is health and comfort of body, good food, fine clothes, beautiful things to look at, pleasant music to listen to.
What it condemns is lack of money, a low social rank, a reputation for being no good, and an early death.
What it considers misfortune is bodily discomfort and labour, no chance to get your fill of good food, not having good clothes to wear, having no way to amuse or delight the eye, no pleasant music to listen to. If people find that they are deprived of these things, they go into a panic or fall into despair. They are so concerned for their life that their anxiety makes life unbearable, even when they have the things they think they want. Their very concern for enjoyment makes them unhappy.
. . . I cannot tell if what the world considers "happiness" is happiness or not. All I know is that when I consider the way they go about attaining it, I see them carried away headlong, grim and obsessed, in the general onrush of the human herd, unable to stop themselves or to change their direction. All the while they claim to be just on the point of attaining happiness.
. . . My opinion is that you never find happiness until you stop looking for it. My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness: and this, in the minds of most people, is the worst possible course.
I will hold to the saying that:"Perfect Joy is to be without joy. Perfect praise is to be without praise."
If you ask "what ought to be done" and "what ought not to be done" on earth in order to produce happiness, I answer that these questions do not have an answer. There is no way of determining such things.
Yet at the same time, if I cease striving for happiness, the "right" and the "wrong" at once become apparent all by themselves.
Contentment and well-being at once become possible the moment you cease to act with them in view, and if you practice non-doing (wu wei), you will have both happiness and well-being.
Here is how I sum it up:
Heaven does nothing: its non-doing is its serenity.
Earth does nothing: its non-doing is its rest.
From the union of these two non-doings
All actions proceed,
All things are made.
How vast, how invisible
This coming-to-be!
All things come from nowhere!
How vast, how invisible -
No way to explain it!
All beings in their perfection
Are born of non-doing.
Hence it is said:
"Heaven and earth do nothing
Yet there is nothing they do not do."
Where is the man who can attain
To this non-doing? ~ Thomas Merton,#NFDB
289:That is the idea -- that we should all be wicked if we did not hold to the Christian religion. It seems to me that the people who have held to it have been for the most part extremely wicked. You find this curious fact, that the more intense has been the religion of any period and the more profound has been the dogmatic belief, the greater has been the cruelty and the worse has been the state of affairs. In the so-called ages of faith, when men really did believe the Christian religion in all its completeness, there was the Inquisition, with all its tortures; there were millions of unfortunate women burned as witches; and there was every kind of cruelty practiced upon all sorts of people in the name of religion.
You find as you look around the world that every single bit of progress in humane feeling, every improvement in the criminal law, every step toward the diminution of war, every step toward better treatment of the colored races, or every mitigation of slavery, every moral progress that there has been in the world, has been consistently opposed by the organized churches of the world. I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world.
You may think that I am going too far when I say that that is still so. I do not think that I am. Take one fact. You will bear with me if I mention it. It is not a pleasant fact, but the churches compel one to mention facts that are not pleasant. Supposing that in this world that we live in today an inexperienced girl is married to a syphilitic man; in that case the Catholic Church says, 'This is an indissoluble sacrament. You must endure celibacy or stay together. And if you stay together, you must not use birth control to prevent the birth of syphilitic children.' Nobody whose natural sympathies have not been warped by dogma, or whose moral nature was not absolutely dead to all sense of suffering, could maintain that it is right and proper that that state of things should continue.
That is only an example. There are a great many ways in which, at the present moment, the church, by its insistence upon what it chooses to call morality, inflicts upon all sorts of people undeserved and unnecessary suffering. And of course, as we know, it is in its major part an opponent still of progress and improvement in all the ways that diminish suffering in the world, because it has chosen to label as morality a certain narrow set of rules of conduct which have nothing to do with human happiness; and when you say that this or that ought to be done because it would make for human happiness, they think that has nothing to do with the matter at all. 'What has human happiness to do with morals? The object of morals is not to make people happy. ~ Bertrand Russell,#NFDB
290:The US traded its manufacturing sector’s health for its entertainment industry, hoping that Police Academy sequels could take the place of the rustbelt. The US bet wrong.
But like a losing gambler who keeps on doubling down, the US doesn’t know when to quit. It keeps meeting with its entertainment giants, asking how US foreign and domestic policy can preserve its business-model. Criminalize 70 million American file-sharers? Check. Turn the world’s copyright laws upside down? Check. Cream the IT industry by criminalizing attempted infringement? Check. It’ll never work. It can never work. There will always be an entertainment industry, but not one based on excluding access to published digital works. Once it’s in the world, it’ll be copied. This is why I give away digital copies of my books and make money on the printed editions: I’m not going to stop people from copying the electronic editions, so I might as well treat them as an enticement to buy the printed objects.
But there is an information economy. You don’t even need a computer to participate. My barber, an avowed technophobe who rebuilds antique motorcycles and doesn’t own a PC, benefited from the information economy when I found him by googling for barbershops in my neighborhood.
Teachers benefit from the information economy when they share lesson plans with their colleagues around the world by email. Doctors benefit from the information economy when they move their patient files to efficient digital formats. Insurance companies benefit from the information economy through better access to fresh data used in the preparation of actuarial tables. Marinas benefit from the information economy when office-slaves look up the weekend’s weather online and decide to skip out on Friday for a weekend’s sailing. Families of migrant workers benefit from the information economy when their sons and daughters wire cash home from a convenience store Western Union terminal.
This stuff generates wealth for those who practice it. It enriches the country and improves our lives.
And it can peacefully co-exist with movies, music and microcode, but not if Hollywood gets to call the shots. Where IT managers are expected to police their networks and systems for unauthorized copying – no matter what that does to productivity – they cannot co-exist. Where our operating systems are rendered inoperable by “copy protection,” they cannot co-exist. Where our educational institutions are turned into conscript enforcers for the record industry, they cannot co-exist.
The information economy is all around us. The countries that embrace it will emerge as global economic superpowers. The countries that stubbornly hold to the simplistic idea that the information economy is about selling information will end up at the bottom of the pile.
What country do you want to live in? ~ Cory Doctorow,#NFDB
291:It isn’t Easter,” he said, “but this week has caused me to think a lot about the Easter story. Not the glorious resurrection that we celebrate on Easter Sunday but the darkness that came before. I know of no darker moment in the Bible than the moment Jesus in his agony on the cross cries out, ‘Father, why have you forsaken me?’ Darker even than his death not long after because in death Jesus at last gave himself over fully to the divine will of God. But in that moment of his bitter railing he must have felt betrayed and completely abandoned by his father, a father he’d always believed loved him deeply and absolutely. How terrible that must have been and how alone he must have felt. In dying all was revealed to him, but alive Jesus like us saw with mortal eyes, felt the pain of mortal flesh, and knew the confusion of imperfect mortal understanding. “I see with mortal eyes. My mortal heart this morning is breaking. And I do not understand. “I confess that I have cried out to God, ‘Why have you forsaken me?’ ” Here my father paused and I thought he could not continue. But after a long moment he seemed to gather himself and went on. “When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark night and death and on the third day he rose again through the grace of his loving father. For each of us, the sun sets and the sun also rises and through the grace of our Lord we can endure our own dark night and rise to the dawning of a new day and rejoice. “I invite you, my brothers and sisters, to rejoice with me in the divine grace of the Lord and in the beauty of this morning, which he has given us. ~ William Kent Krueger, #NFDB
292:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration, #concentration,#NFDB
293:The Two Paths Of Yoga :::
14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.
Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
~ The Mother, Questions And Answers 1929-1931, #index,#NFDB
294:Ode For The Keats Centenary
The Muse is stern unto her favoured sons,
Giving to some the keys of all the joy
Of the green earth, but holding even that joy
Back from their life;
Bidding them feed on hope,
A plant of bitter growth,
Deep-rooted in the past;
Truth, 'tis a doubtful art
To make Hope sweeten
Time as it flows;
For no man knows
Until the very last,
Whether it be a sovereign herb that he has eaten,
Or his own heart.
O stern, implacable Muse,
Giving to Keats so richly dowered,
Only the thought that he should be
Among the English poets after death;
Letting him fade with that expectancy,
All powerless to unfold the future!
What boots it that our age has snatched him free
From thy too harsh embrace,
Has given his fame the certainty
Of comradeship with Shakespeare's?
He lies alone
Beneath the frown of the old Roman stone
And the cold Roman violets;
And not our wildest incantation
Of his most sacred lines,
Nor all the praise that sets
Towards his pale grave,
Like oceans towards the moon,
Will move the Shadow with the pensive brow
To break his dream,
And give unto him now
One word! -When the young master reasoned
75
That our puissant England
Reared her great poets by neglect,
Trampling them down in the by-paths of Life
And fostering them with glory after death,
Did any flame of triumph from his own fame
Fall swift upon his mind; the glow
Cast back upon the bleak and aching air
Blown around his days -- ?
Happily so!
But he, whose soul was mighty as the soul
Of Milton, who held the vision of the world
As an irradiant orb self-filled with light,
Who schooled his heart with passionate control
To compass knowledge, to unravel the dense
Web of this tangled life, he would weigh slight
As thistledown blown from his most fairy fancy
That pale self-glory, against the mystery,
The wonder of the various world, the power
Of "seeing great things in loneliness."
Where bloodroot in the clearing dwells
Along the edge of snow;
Where, trembling all their trailing bells,
The sensitive twinflowers blow;
Where, searching through the ferny breaks,
The moose-fawns find the springs;
Where the loon laughs and diving takes
Her young beneath her wings;
Where flash the fields of arctic moss
With myriad golden light;
Where no dream-shadows ever cross
The lidless eyes of night;
Where, cleaving a mountain storm, the proud
Eagles, the clear sky won,
Mount the thin air between the loud
Slow thunder and the sun;
Where, to the high tarn tranced and still
No eye has ever seen,
Comes the first star its flame to chill
76
In the cool deeps of green; -Spirit of Keats, unfurl thy wings,
Far from the toil and press,
Teach us by these pure-hearted things,
Beauty in loneliness.
Where, in the realm of thought, dwell those
Who oft in pain and penury
Work in the void,
Searching the infinite dark between the stars,
The infinite little of the atom,
Gathering the tears and terrors of this life,
Distilling them to a medicine for the soul;
(And hated for their thought
Die for it calmly;
For not their fears,
Nor the cold scorn of men,
Fright them who hold to truth:)
They brood alone in the intense serene
Air of their passion,
Until on some chill dawn
Breaks the immortal form foreshadowed in their dream,
And the distracted world and men
Are no more what they were.
Spirit of Keats, unfurl thy deathless wings,
Far from the wayward toil, the vain excess,
Teach us by such soul-haunting things
Beauty in loneliness.
The minds of men grow numb, their vision narrows,
The clogs of Empire and the dust of ages,
The lust of power that fogs the fairest pages,
Of the romance that eager life would write,
These war on Beauty with their spears and arrows.
But still is Beauty and of constant power;
Even in the whirl of Time's most sordid hour,
Banished from the great highways,
Afflighted by the tramp of insolent feet,
She hangs her garlands in the by-ways;
Lissome and sweet
Bending her head to hearken and learn
Melody shadowed with melody,
77
Softer than shadow of sea-fern,
In the green-shadowed sea:
Then, nourished by quietude,
And if the world's mood
Change, she may return
Even lovelier than before. -The white reflection in the mountain lake
Falls from the white stream
Silent in the high distance;
The mirrored mountains guard
The profile of the goddess of the height,
Floating in water with a curve of crystal light;
When the air, envious of the loveliness,
Rushes downward to surprise,
Confusion plays in the contact,
The picture is overdrawn
With ardent ripples,
But when the breeze, warned of intrusion,
Draws breathless upward in flight,
The vision reassembles in tranquillity,
Reforming with a gesture of delight,
Reborn with the rebirth of calm.
Spirit of Keats, lend us thy voice,
Breaking like surge in some enchanted cave
On a dream-sea-coast,
To summon Beauty to her desolate world.
For Beauty has taken refuge from our life
That grew too loud and wounding;
Beauty withdraws beyond the bitter strife,
Beauty is gone, (Oh where?)
To dwell within a precinct of pure air
Where moments turn to months of solitude;
To live on roots of fern and tips of fern,
On tender berries flushed with the earth's blood.
Beauty shall stain her feet with moss
And dye her cheek with deep nut-juices,
Laving her hands in the pure sluices
Where rainbows are dissolved.
Beauty shall view herself in pools of amber sheen
Dappled with peacock-tints from the green screen
78
That mingles liquid light with liquid shadow.
Beauty shall breathe the fairy hush
With the chill orchids in their cells of shade,
And hear the invocation of the thrush
That calls the stars into their heaven,
And after even
Beauty shall take the night into her soul.
When the thrill voice goes crying through the wood,
(Oh, Beauty, Beauty!)
Troubling the solitude
With echoes from the lonely world,
Beauty will tremble like a cloistered thing
That hears temptation in the outlands singing,
Will steel her dedicated heart and breathe
Into her inner ear to firm her vow: -"Let me restore the soul that ye have marred.
O mortals, cry no more on Beauty,
Leave me alone, lone mortals,
Until my shaken soul comes to its own,
Lone mortals, leave me alone!"
(Oh Beauty, Beauty, Beauty!)
All the dim wood is silent as a dream
That dreams of silence.
~ Duncan Campbell Scott,#NFDB
295:WRITTEN ON THE OCCASION OF THE MASSACRE AT MANCHESTER
I.
As I lay asleep in Italy
There came a voice from over the Sea,
And with great power it forth led me
To walk in the visions of Poesy.
II.
I met Murder on the way
He had a mask like Castlereagh
Very smooth he looked, yet grim;
Seven blood-hounds followed him:
III.
All were fat; and well they might
Be in admirable plight,
For one by one, and two by two,
He tossed them human hearts to chew
Which from his wide cloak he drew.
IV.
Next came Fraud, and he had on,
Like Eldon, an ermined gown;
His big tears, for he wept well,
Turned to mill-stones as they fell.
V.
And the little children, who
Round his feet played to and fro,
Thinking every tear a gem,
Had their brains knocked out by them.
VI.
Clothed with the Bible, as with light,
And the shadows of the night,
Like Sidmouth, next, Hypocrisy
On a crocodile rode by.
VII.
And many more Destructions played
In this ghastly masquerade,
All disguised, even to the eyes,
Like Bishops, lawyers, peers, or spies.
VIII.
Last came Anarchy: he rode
On a white horse, splashed with blood;
He was pale even to the lips,
Like Death in the Apocalypse.
IX.
And he wore a kingly crown;
And in his grasp a sceptre shone;
On his brow this mark I saw
'I am God, and King, and Law!'
X.
With a pace stately and fast,
Over English land he passed,
Trampling to a mire of blood
The adoring multitude.
XI.
And a mighty troop around,
With their trampling shook the ground,
Waving each a bloody sword,
For the service of their Lord.
XII.
And with glorious triumph, they
Rode through England proud and gay,
Drunk as with intoxication
Of the wine of desolation.
XIII.
O'er fields and towns, from sea to sea,
Passed the Pageant swift and free,
Tearing up, and trampling down;
Till they came to London town.
XIV.
And each dweller, panic-stricken,
Felt his heart with terror sicken
Hearing the tempestuous cry
Of the triumph of Anarchy.
XV.
For with pomp to meet him came,
Clothed in arms like blood and flame,
The hired murderers, who did sing
'Thou art God, and Law, and King.
XVI.
'We have waited, weak and lone
For thy coming, Mighty One!
Our purses are empty, our swords are cold,
Give us glory, and blood, and gold.'
XVII.
Lawyers and priests, a motley crowd,
To the earth their pale brows bowed;
Like a bad prayer not over loud,
Whispering'Thou art Law and God.'
XVIII.
Then all cried with one accord,
'Thou art King, and God, and Lord;
Anarchy, to thee we bow,
Be thy name made holy now!'
XIX.
And Anarchy, the Skeleton,
Bowed and grinned to every one,
As well as if his education
Had cost ten millions to the nation.
XX.
For he knew the Palaces
Of our Kings were rightly his;
His the sceptre, crown, and globe,
And the gold-inwoven robe.
XXI.
So he sent his slaves before
To seize upon the Bank and Tower,
And was proceeding with intent
To meet his pensioned Parliament
XXII.
When one fled past, a maniac maid,
And her name was Hope, she said:
But she looked more like Despair,
And she cried out in the air:
XXIII.
'My father Time is weak and gray
With waiting for a better day;
See how idiot-like he stands,
Fumbling with his palsied hands!
XXIV.
'He has had child after child,
And the dust of death is piled
Over every one but me
Misery, oh, Misery!'
XXV.
Then she lay down in the street,
Right before the horses' feet,
Expecting, with a patient eye,
Murder, Fraud, and Anarchy.
XXVI.
When between her and her foes
A mist, a light, an image rose,
Small at first, and weak, and frail
Like the vapour of a vale:
XXVII.
Till as clouds grow on the blast,
Like tower-crowned giants striding fast,
And glare with lightnings as they fly,
And speak in thunder to the sky,
XXVIII.
It grewa Shape arrayed in mail
Brighter than the viper's scale,
And upborne on wings whose grain
Was as the light of sunny rain.
XXIX.
On its helm, seen far away,
A planet, like the Morning's, lay;
And those plumes its light rained through
Like a shower of crimson dew.
XXX.
With step as soft as wind it passed
O'er the heads of menso fast
That they knew the presence there,
And looked,but all was empty air.
XXXI.
As flowers beneath May's footstep waken,
As stars from Night's loose hair are shaken,
As waves arise when loud winds call,
Thoughts sprung where'er that step did fall.
XXXII.
And the prostrate multitude
Looked-and ankle-deep in blood,
Hope, that maiden most serene,
Was walking with a quiet mien:
XXXIII.
And Anarchy, the ghastly birth,
Lay dead earth upon the earth;
The Horse of Death tameless as wind
Fled, and with his hoofs did grind
To dust the murderers thronged behind.
XXXIV.
A rushing light of clouds and splendour,
A sense awakening and yet tender
Was heard and feltand at its close
These words of joy and fear arose
XXXV.
As if their own indignant Earth
Which gave the sons of England birth
Had felt their blood upon her brow,
And shuddering with a mother's throe
XXXVI.
Had turnd every drop of blood
By which her face had been bedewed
To an accent unwithstood,
As if her heart had cried aloud:
XXXVII.
'Men of England, heirs of Glory,
Heroes of unwritten story,
Nurslings of one mighty Mother,
Hopes of her, and one another;
XXXVIII.
'Rise like Lions after slumber
In unvanquishable number,
Shake your chains to earth like dew
Which in sleep had fallen on you
Ye are manythey are few.
XXXIX.
'What is Freedom?ye can tell
That which slavery is, too well
For its very name has grown
To an echo of your own.
XL.
''Tis to work and have such pay
As just keeps life from day to day
In your limbs, as in a cell
For the tyrants' use to dwell,
XLI.
'So that ye for them are made
Loom, and plough, and sword, and spade,
With or without your own will bent
To their defence and nourishment.
XLII.
''Tis to see your children weak
With their mothers pine and peak,
When the winter winds are bleak,
They are dying whilst I speak.
XLIII.
''Tis to hunger for such diet
As the rich man in his riot
Casts to the fat dogs that lie
Surfeiting beneath his eye;
XLIV.
''Tis to let the Ghost of Gold
Take from Toil a thousandfold
More than e'er its substance could
In the tyrannies of old.
XLV.
'Paper cointhat forgery
Of the title-deeds, which ye
Hold to something of the worth
Of the inheritance of Earth.
XLVI.
''Tis to be a slave in soul
And to hold no strong control
Over your own wills, but be
All that others make of ye.
XLVII.
'And at length when ye complain
With a murmur weak and vain
'Tis to see the Tyrant's crew
Ride over your wives and you
Blood is on the grass like dew.
XLVIII.
'Then it is to feel revenge
Fiercely thirsting to exchange
Blood for bloodand wrong for wrong
Do not thus when ye are strong.
XLIX.
'Birds find rest, in narrow nest
When weary of their wingd quest;
Beasts find fare, in woody lair
When storm and snow are in the air[1].
L.
'Asses, swine, have litter spread
And with fitting food are fed;
All things have a home but one
Thou, Oh, Englishman, hast none!
LI.
'This is Slaverysavage men,
Or wild beasts within a den
Would endure not as ye do
But such ills they never knew.
LII.
'What art thou Freedom? O! could slaves
Answer from their living graves
This demandtyrants would flee
Like a dream's dim imagery:
LIII.
'Thou art not, as impostors say,
A shadow soon to pass away,
A superstition, and a name
Echoing from the cave of Fame.
LIV.
'For the labourer thou art bread,
And a comely table spread
From his daily labour come
In a neat and happy home.
LV.
'Thou art clothes, and fire, and food
For the trampled multitude
Noin countries that are free
Such starvation cannot be
As in England now we see.
LVI.
'To the rich thou art a check,
When his foot is on the neck
Of his victim, thou dost make
That he treads upon a snake.
LVII.
'Thou art Justicene'er for gold
May thy righteous laws be sold
As laws are in Englandthou
Shield'st alike the high and low.
LVIII.
'Thou art WisdomFreemen never
Dream that God will damn for ever
All who think those things untrue
Of which Priests make such ado.
LIX.
'Thou art Peacenever by thee
Would blood and treasure wasted be
As tyrants wasted them, when all
Leagued to quench thy flame in Gaul.
LX.
'What if English toil and blood
Was poured forth, even as a flood?
It availed, Oh, Liberty,
To dim, but not extinguish thee.
LXI.
'Thou art Lovethe rich have kissed
Thy feet, and like him following Christ,
Give their substance to the free
And through the rough world follow thee,
LXII.
'Or turn their wealth to arms, and make
War for thy belovd sake
On wealth, and war, and fraudwhence they
Drew the power which is their prey.
LXIII.
'Science, Poetry, and Thought
Are thy lamps; they make the lot
Of the dwellers in a cot
So serene, they curse it not.
LXIV.
'Spirit, Patience, Gentleness,
All that can adorn and bless
Art thoulet deeds, not words, express
Thine exceeding loveliness.
LXV.
'Let a great Assembly be
Of the fearless and the free
On some spot of English ground
Where the plains stretch wide around.
LXVI.
'Let the blue sky overhead,
The green earth on which ye tread,
All that must eternal be
Witness the solemnity.
LXVII.
'From the corners uttermost
Of the bounds of English coast;
From every hut, village, and town
Where those who live and suffer moan
For others' misery or their own[2],
LXVIII.
'From the workhouse and the prison
Where pale as corpses newly risen,
Women, children, young and old
Groan for pain, and weep for cold
LXIX.
'From the haunts of daily life
Where is waged the daily strife
With common wants and common cares
Which sows the human heart with tares
LXX.
'Lastly from the palaces
Where the murmur of distress
Echoes, like the distant sound
Of a wind alive around
LXXI.
'Those prison halls of wealth and fashion,
Where some few feel such compassion
For those who groan, and toil, and wail
As must make their brethren pale
LXXII.
'Ye who suffer woes untold,
Or to feel, or to behold
Your lost country bought and sold
With a price of blood and gold
LXXIII.
'Let a vast assembly be,
And with great solemnity
Declare with measured words that ye
Are, as God has made ye, free
LXXIV.
'Be your strong and simple words
Keen to wound as sharpened swords,
And wide as targes let them be,
With their shade to cover ye.
LXXV.
'Let the tyrants pour around
With a quick and startling sound,
Like the loosening of a sea,
Troops of armed emblazonry.
LXXVI.
'Let the charged artillery drive
Till the dead air seems alive
With the clash of clanging wheels,
And the tramp of horses' heels.
LXXVII.
'Let the fixd bayonet
Gleam with sharp desire to wet
Its bright point in English blood
Looking keen as one for food.
LXXVIII.
'Let the horsemen's scimitars
Wheel and flash, like sphereless stars
Thirsting to eclipse their burning
In a sea of death and mourning.
LXXIX.
'Stand ye calm and resolute,
Like a forest close and mute,
With folded arms and looks which are
Weapons of unvanquished war,
LXXX.
'And let Panic, who outspeeds
The career of armd steeds
Pass, a disregarded shade
Through your phalanx undismayed.
LXXXI.
'Let the laws of your own land,
Good or ill, between ye stand
Hand to hand, and foot to foot,
Arbiters of the dispute,
LXXXII.
'The old laws of Englandthey
Whose reverend heads with age are gray,
Children of a wiser day;
And whose solemn voice must be
Thine own echoLiberty!
LXXXIII.
'On those who first should violate
Such sacred heralds in their state
Rest the blood that must ensue,
And it will not rest on you.
LXXXIV.
'And if then the tyrants dare
Let them ride among you there,
Slash, and stab, and maim, and hew,
What they like, that let them do.
LXXXV.
'With folded arms and steady eyes,
And little fear, and less surprise,
Look upon them as they slay
Till their rage has died away.
LXXXVI.
'Then they will return with shame
To the place from which they came,
And the blood thus shed will speak
In hot blushes on their cheek.
LXXXVII.
'Every woman in the land
Will point at them as they stand
They will hardly dare to greet
Their acquaintance in the street.
LXXXVIII.
'And the bold, true warriors
Who have hugged Danger in wars
Will turn to those who would be free,
Ashamed of such base company.
'And that slaughter to the Nation
Shall steam up like inspiration,
Eloquent, oracular;
A volcano heard afar.
LXXXIX.
'And these words shall then become
Like Oppression's thundered doom
Ringing through each heart and brain,
Heard againagainagain
XC.
'Rise like Lions after slumber
In unvanquishable number
Shake your chains to earth like dew
Which in sleep had fallen on you
Ye are manythey are few.'
''Composed at the Villa Valsovano near Leghorn -- or possibly later, during Shelley's sojourn at Florence -- in the autumn of 1819, shortly after the Peterloo riot at Manchester, August 16; edited with Preface by Leigh Hunt, and published under the poet's name by Edward Moxon, 1832 (Bradbury & Evans, printers). Two MSS. are extant: a transcript by Mrs. Shelley with Shelley's autograph corrections, known as the 'Hunt MS.'; and an earlier draft, not quite complete, in the poet's handwriting, presented by Mrs. Shelley to (Sir) John Bowring in 1826, and now in the possession of Mr. Thomas J. Wise (the 'Wise MS.').'' this note taken from the Oxford Edition, Hutchinson's Poetical Works of Percy Shelley, 1905.
~ Percy Bysshe Shelley, The Mask Of Anarchy
,#NFDB
296:The Dunciad: Book I.
The Mighty Mother, and her son who brings
The Smithfield muses to the ear of kings,
I sing. Say you, her instruments the great!
Called to this work by Dulness, Jove, and Fate;
You by whose care, in vain decried and cursed,
Still Dunce the second reigns like Dunce the first;
Say how the Goddess bade Britannia sleep,
And poured her spirit o’er the land and deep.
In eldest time, e’er mortals writ or read,
E’er Pallas issued from the Thunderer’s head,
Dulness o’er all possessed her ancient right,
Daughter of Chaos and eternal Night:
Fate in their dotage this fair idiot gave,
Gross as her sire, and as her mother grave,
Laborious, heavy, busy, bold, and blind,
She ruled, in native anarchy, the mind.
Still her old empire to restore she tries,
For, born a goddess, Dulness never dies.
O thou! whatever title please thine ear,
Dean, Drapier, Bickerstaff, or Gulliver!
Whether thou choose Cervantes’ serious air,
Or laugh and shake in Rabelais’ easy chair,
Or praise the court, or magnify mankind,
Or thy grieved country’s copper chains unbind;
From thy Boeotia though her power retires,
Mourn not, my SWIFT, at ought our realm acquires,
Here pleased behold her mighty wings out-spread
To hatch a new Saturnian age of lead.
Close to those walls where Folly holds her throne,
And laughs to think Monroe would take her down,
Where o’er the gates, by his famed by father’s hand
Great Cibber’s brazen, brainless brothers stand;
One cell there is, concealed from vulgar eye,
The cave of poverty and poetry.
Keen, hollow winds howl through the bleak recess,
Emblem of music caused by emptiness.
Hence bards, like Proteus long in vain tied down,
Escape in monsters, and amaze the town.
Hence miscellanies spring, the weekly boast
170
Of Curll’s chaste press, and Lintot’s rubric post :
Hence hymning Tyburn’s elegiac lines,
Hence Journals, Medleys, Merc’ries, Magazines:
Sepulchral lies, our holy walls to grace,
And new Year odes, and all the Grub Street race.
In clouded majesty here Dulness shone;
Four guardian virtues, round, support her throne:
Fierce champion Fortitude, that knows no fears
Of hisses, blows, or want, or loss of ears:
Calm Temperance, whose blessings those partake
Who hunger, and who thirst for scribbling sake:
Prudence, whose glass presents th’ approaching goal.
Poetic justice, with her lifted scale,
Where, in nice balance, truth with gold she weighs,
And solid pudding against empty praise.
Here she beholds the chaos dark and deep,
Where nameless somethings in their causes sleep,
Till genial Jacob, or a warm third day,
Call forth each mass, a poem, or a play:
How hints, like spawn, scarce quick in embryo lie,
How new-born nonsense first is taught to cry.
Maggots half-formed in rhyme exactly meet,
And learn to crawl upon poetic feet.
Here one poor word an hundred clenches makes,
And ductile dullness new meanders takes;
There motley images her fancy strike,
Figures ill paired, and similes unlike.
She sees a mob of metaphors advance,
Pleased with the madness of the mazy dance:
How tragedy and comedy embrace;
How farce and epic get a jumbled race;
How time himself stands still at her command,
Realms shift their place, and ocean turns to land.
Here gay description Egypt glads with showers,
Or gives to Zembla fruits, to Barca flowers;
Glittering with ice here hoary hills are seen,
There painted valleys of eternal green,
In cold December fragrant chaplets blow,
And heavy harvests nod beneath the snow.
All these, and more, the cloud-compelling Queen
Beholds through fogs, that magnify the scene.
She, tinselled o’er in robes of varying hues,
171
With self-applause her wild creation views;
Sees momentary monsters rise and fall,
And with her own fools-colours gilds them all.
’Twas on the day, when
rich and grave,
Like Cimon, triumphed both on land and wave:
(Pomps without guilt, of bloodless swords and maces,
Glad chains, warm furs, broad banners, and broad faces)
Now night descending, the proud scene was o’er,
But lived, in Settle’s numbers, one day more.
Now mayors and shrieves all hushed and satiate lay,
Yet eat, in dreams, the custard of the day;
While pensive poets painful vigils keep,
Sleepless themselves, to give their readers sleep.
Much to the mindful Queen the feast recalls
What city swans once sung within the walls;
Much she revolves their arts, their ancient praise,
And sure succession down from Heywood’s days.
She saw, with joy, the line immortal run,
Each sire impressed and glaring in his son:
So watchful Bruin forms, with plastic care,
Each growing lump, and brings it to a bear.
She saw old Prynne in restless Daniel shine,
And Eusden eke out Blackmore’s endless line;
She saw slow Philips creep like Tate’s poor page,
And all the mighty mad in Dennis rage.
In each she marks her image full expressed,
But chief in BAY’S monster-breeding breast;
Bays, formed by nature stage and town to bless,
And act, and be, a coxcomb with success.
Dulness with transport eyes the lively dunce,
Remembering she herself was pertness once.
Now (shame to fortune!) an ill run at play
Blanked his bold visage, and a thin third day:
Swearing and supperless the hero sate,
Blasphemed his gods, the dice, and damned his fate.
Then gnawed his pen, then dashed it on the ground,
Sinking from thought to thought, a vast profound!
Plunged for his sense, but found no bottom there,
Yet wrote and floundered on, in mere despair.
Round him much embryo, much abortion lay,
172
Much future ode, and abdicated play;
Nonsense precipitate, like running lead,
That slipped through cracks and zigzags of the head;
All that on folly frenzy could beget,
Fruits of dull heat, and sooterkins of wit.
Next, o’er his books his eyes began to roll,
In pleasing memory of all he stole,
How here he sipped, how there he plundered snug
And sucked all o’er, like an industrious bug.
Here lay poor Fletcher’s half-eat scenes, and here
The frippery of crucified Molière;
There hapless Shakespeare, yet of Tibbald sore,
Wished he had blotted for himself before.
The rest on outside merit but presume,
Or serve (like other fools) to fill a room;
Such with their shelves as due proportion hold,
Or their fond parents dressed in red and gold;
Or where the pictures for the page atone,
And Quarles is saved by beauties not his own.
Here swells the shelf with Ogibly the great;
There, stamped with arms, Newcastle shines complete:
Here all his suffering brotherhood retire,
And ’scape the martyrdom of jakes and fire:
A Gothic library! Of Greece and Rome
Well purged, and worthy Settle, Banks, and Broome.
But, high above, more solid learning shone,
The classics of an age that heard of none;
There Caxton slept, with Wynkyn at his side,
One clasped in wood, and one in strong cow-hide;
There, saved by spice, like mummies, many a year,
Dry bodies of divinity appear:
De Lyra there a dreadful front extends,
And here the groaning shelves Philemon bends.
Of these twelve volumes, twelve of amplest size,
Redeemed from tapers and defrauded pies,
Inspired he seizes: these an altar raise:
An hetatomb of pure, unsullied lays
That altar crowns: a folio commonplace
Founds the whole pile, of all his works the base:
Quartos, octavos, shape the lessening pyre;
A twisted birthday ode completes the spire.
Then he: ‘Great tamer of all human art!
173
First in my care, and ever at my heart;
Dulness! Whose good old cause I yet defend,
With whom my muse began, with whom shall end;
E’er since Sir Fopling’s periwig was praise
To the last honours of the butt and bays:
O thou! of business the directing soul!
To this our head like bias to the bowl,
Which, as more ponderous, made its aim more true,
Obliquely waddling to the mark in view:
O! ever gracias to perplexed mankind,
Still spread a healing mist before the mind;
And lest we err by wit’s wild dancing light,
Secure us kindly in our native night.
Or, if to wit a coxcomb make pretence,
Guard the sure barrier between that and sense;
Or quite unravel all the reasoning thread,
And hang some curious cobweb in its stead!
As, forced from wind-guns, lead itself can fly,
And ponderous slugs cut swiftly through the sky;
As clocks to weight their nimble motion owe,
The wheels above urged by the load below:
Me emptiness, and Dulness could inspire,
And were my elasticity, and fire.
Some daemon stole my pen(forgive th’offence)
And once betrayed me into common sense:
Else all my prose and verse were much the same;
This, prose on stilts, that, poetry fallen lame.
Did on the stage my fops appear confined?
My life gave ampler lessons to mankind.
Did the dead letter unsuccessful prove?
The brisk example never failed to move.
Yet sure had heaven decreed to save the state,
Heaven had decreed these works a longer date.
Could Troy be saved by any single hand,
This grey-goose weapon must have made her stand.
What can I now? my Fletcher cast aside,
Take up the Bible, once my better guide?
Or tread the path by venturous heroes trod,
This box my thunder, this right hand my god?
Or chaired at White’s amidst the doctors sit,
Teach oaths to gamesters, and to nobles wit?
Or bidst thou rather party to embrace?
174
(A friend to party thou, and all her race;
’Tis the same rope at different ends they twist;
To Dulness Ridpath is as dear as Mist.)
Shall I, like Curtius, desperate in my zeal,
O’er head and ears plunge for the commonweal?
Or rob Rome’s ancient geese of all their glories,
And cackling save the monarchy of Tories?
Hold—to the minister I more incline;
To serve his cause, O Queen! is serving thine.
And see! Thy very gazetteers give o’er,
Ev’n Ralph repents, and Henley writes no more.
What then remains? Ourself. Still, still remain
Cibberian forehead, and Cibberian brain.
This brazen brightness, to the ‘squire so dear;
This polished hardness, that reflects the peer;
This arch absurd, that sit and fool delights;
This mess, tossed up of Hockley Hole and White’s;
Where dukes and butchers join to wreathe my crown,
At once the bear and fiddle of the town.
O born in sin, and forth in folly brought!
Works damned, or to be damned! (your father’s fault)
Go, purified by flames ascend the sky,
My better and more Christian progeny!
Unstained, untouched, and yet in maiden sheets;
While all your smutty sisters walk the streets.
Ye shall not beg, like gratis-given Bland,
Sent with a pass, and vagrant through the land;
Not sail, with Ward, to ape-and-monkey climes,
Where vile mundungus trucks for viler rhymes;
Not sulphur-tipped, emblaze an alehouse fire;
Not wrap up oranges, to pelt your sire!
O! pass more innocent, in infant state,
To the mild limbo of our father Tate:
Or peaceably forgot, at once be blessed
In Shadwell’s bosom with eternal rest!
Soon to that mass of nonsense to return,
Where things destroyed are swept to things unborn.’
With that, a tear (portentous sign of grace!)
Stole from the master of the sevenfold face:
And thrice he lifted high the birthday brand,
And thrice he dropped it from his quivering hand;
Then lights the structure, with averted eyes:
175
The rolling smokes involve the sacrifice.
The opening clouds disclose each work by turns,
Now flames the Cid, and now Perolla burns;
Great Ceasar roars, and hisses in the fires;
King John in silence modestly expires:
No merit now the dear Nonjuror claims,
Molière’s old stubble in a moment flames.
Tears gushed again, as from pale Priam’s eyes
When the last blaze sent Ilion to the skies.
Roused by the light, old Dulness heaved the head;
Then snatched a sheet of Thulè from her bed,
Sudden she flies, and whelms it o’er the pyre;
Down sink the flames, and with a hiss expire.
Her ample presence fills up all the place;
A veil of fogs dilates her awful face;
Great in her charms! as when on shrieves and mayors
She looks, and breathes herself into their airs.
She bids him wait her to her sacred dome:
Well pleased he entered, and confessed his home.
So spirits ending their terrestrial race,
Ascend, and recognize their native place.
This the Great Mother dearer held than all
The clubs of quidnuncs, or her own Guildhall:
Here stood her opium, here she nursed her owls,
And here she planned th’ imperial seat of Fools.
Here to her chosen all her works she shows;
Prose swelled to verse, verse loitering into prose:
How random thoughts now meaning chance to find,
Now leave all memory of sense behind:
How prologues into prefaces decay,
And these to notes are frittered quite away:
How index-learning turns no student pale,
Yet holds the eel of science by the tail:
How, with less reading than makes felons ’scape,
Less human genius than God gives an ape,
Small thanks to France, and none to Rome or Greece,
A past, vamped, future, old, revived, new piece,
’Twixt Plautus, Fletcher, Shakespeare, and Corneille,
Can make a Cibber, Tibbald, or Ozell.
The Goddess then, o’er his anointed head,
With mystic words, the sacred opium shed.
And lo! her bird, (a monster of a fowl,
176
Something betwixt a Heidegger and owl,)
Perched on his crown: ‘ All hail! and hail again,
My son! The promised land expects thy reign.
Know, Eusden thirsts no more for sack or praise;
He sleeps among the dull of ancient days;
Safe, where no critics damn, no duns molest,
Where wretched Withers, Ward, and Gildon rest,
And high-born Howard, more majestic sire,
With fool of quality completes the quire.
Thou Cibber! thou, his laurel shalt support,
Folly, my son, has still a friend at court.
Lift up your gates, ye princes, see him come!
Sound, sound ye viols, be the catcall dumb!
Bring, bring the madding bay, the drunken vine;
The creeping, dirty, courtly ivy join.
And thou! his aide de camp, lead on my sons,
Light-armed with points, antitheses, and puns.
Let bawdry, Billingsgate, my daughters dear,
Support his front, and oaths bring up the rear:
And under his, and under Archer’s wing,
Gaming and Grub Street skulk behind the king.
O! when shall rise a monarch all our own,
And I, a nursing-mother, rock the throne,
’Twixt prince and people close the curtain draw,
Shade him from light, and cover him from law;
Fatten the courtier, starve the learned band,
And suckle armies, and dry-nurse the land:
Till senates nod to lullabies divine,
And all be asleep, as at an ode of thine.’
She ceased. Then swells the Chapel Royal throat:
‘God save King Cibber!’ mounts in every note.
Familiar White’s, ‘God save king Colley!’ cries;
‘God save King Colley!’ Drury Lane replies:
To Needham’s quick the voice triumphal rode,
But pious Needham dropped the name of God;
Back to the Devil the last echoes roll,
And ‘Coll!’ each butcher roars at Hockley Hole.
So when Jove’s block descended from on high
(As sings thy great forefather Ogilby)
Loud thunder to its bottom shook the bog,
And the hoarse nation croaked, ‘God save King Log!
177
~ Alexander Pope,#NFDB
297: XXI - WALPURGIS-NIGHT
THE HARTZ MOUNTAINS.
District of Schierke and Elend.
FAUST MEPHISTOPHELES
MEPHISTOPHELES
DOST thou not wish a broomstick-steed's assistance?
The sturdiest he-goat I would gladly see:
The way we take, our goal is yet some distance.
FAUST
So long as in my legs I feel the fresh existence.
This knotted staff suffices me.
What need to shorten so the way?
Along this labyrinth of vales to wander,
Then climb the rocky ramparts yonder,
Wherefrom the fountain flings eternal spray,
Is such delight, my steps would fain delay.
The spring-time stirs within the fragrant birches,
And even the fir-tree feels it now:
Should then our limbs escape its gentle searches?
MEPHISTOPHELES
I notice no such thing, I vow!
'Tis winter still within my body:
Upon my path I wish for frost and snow.
How sadly rises, incomplete and ruddy,
The moon's lone disk, with its belated glow,
And lights so dimly, that, as one advances,
At every step one strikes a rock or tree!
Let us, then, use a Jack-o'-lantern's glances:
I see one yonder, burning merrily.
Ho, there! my friend! I'll levy thine attendance:
Why waste so vainly thy resplendence?
Be kind enough to light us up the steep!
WILL-O'-THE-WISP
My reverence, I hope, will me enable
To curb my temperament unstable;
For zigzag courses we are wont to keep.
MEPHISTOPHELES
Indeed? he'd like mankind to imitate!
Now, in the Devil's name, go straight,
Or I'll blow out his being's flickering spark!
WILL-O'-THE-WISP
You are the master of the house, I mark,
And I shall try to serve you nicely.
But then, reflect: the mountain's magic-mad to-day,
And if a will-o'-the-wisp must guide you on the way,
You mustn't take things too precisely.
FAUST, MEPHISTOPHELES, WILL-O'-THE-WISP
(in alternating song)
We, it seems, have entered newly
In the sphere of dreams enchanted.
Do thy bidding, guide us truly,
That our feet be forwards planted
In the vast, the desert spaces!
See them swiftly changing places,
Trees on trees beside us trooping,
And the crags above us stooping,
And the rocky snouts, outgrowing,
Hear them snoring, hear them blowing!
O'er the stones, the grasses, flowing
Stream and streamlet seek the hollow.
Hear I noises? songs that follow?
Hear I tender love-petitions?
Voices of those heavenly visions?
Sounds of hope, of love undying!
And the echoes, like traditions
Of old days, come faint and hollow.
Hoo-hoo! Shoo-hoo! Nearer hover
Jay and screech-owl, and the plover,
Are they all awake and crying?
Is't the salamander pushes,
Bloated-bellied, through the bushes?
And the roots, like serpents twisted,
Through the sand and boulders toiling,
Fright us, weirdest links uncoiling
To entrap us, unresisted:
Living knots and gnarls uncanny
Feel with polypus-antennae
For the wanderer. Mice are flying,
Thousand-colored, herd-wise hieing
Through the moss and through the heather!
And the fire-flies wink and darkle,
Crowded swarms that soar and sparkle,
And in wildering escort gather!
Tell me, if we still are standing,
Or if further we're ascending?
All is turning, whirling, blending,
Trees and rocks with grinning faces,
Wandering lights that spin in mazes,
Still increasing and expanding!
MEPHISTOPHELES
Grasp my skirt with heart undaunted!
Here a middle-peak is planted,
Whence one seeth, with amaze,
Mammon in the mountain blaze.
FAUST
How strangely glimmers through the hollows
A dreary light, like that of dawn!
Its exhalation tracks and follows
The deepest gorges, faint and wan.
Here steam, there rolling vapor sweepeth;
Here burns the glow through film and haze:
Now like a tender thread it creepeth,
Now like a fountain leaps and plays.
Here winds away, and in a hundred
Divided veins the valley braids:
There, in a corner pressed and sundered,
Itself detaches, spreads and fades.
Here gush the sparkles incandescent
Like scattered showers of golden sand;
But, see! in all their height, at present,
The rocky ramparts blazing stand.
Under the old ribs of the rock retreating
Under the old ribs of the rock retreating
MEPHISTOPHELES
Has not Sir Mammon grandly lighted
His palace for this festal night?
'Tis lucky thou hast seen the sight;
The boisterous guests approach that were invited.
FAUST
How raves the tempest through the air!
With what fierce blows upon my neck 'tis beating!
MEPHISTOPHELES
Under the old ribs of the rock retreating,
Hold fast, lest thou be hurled down the abysses there!
The night with the mist is black;
Hark! how the forests grind and crack!
Frightened, the owlets are scattered:
Hearken! the pillars are shattered.
The evergreen palaces shaking!
Boughs are groaning and breaking,
The tree-trunks terribly thunder,
The roots are twisting asunder!
In frightfully intricate crashing
Each on the other is dashing,
And over the wreck-strewn gorges
The tempest whistles and surges!
Hear'st thou voices higher ringing?
Far away, or nearer singing?
Yes, the mountain's side along,
Sweeps an infuriate glamouring song!
WITCHES (in chorus)
The witches ride to the Brocken's top,
The stubble is yellow, and green the crop.
There gathers the crowd for carnival:
Sir Urian sits over all.
And so they go over stone and stock;
The witch she-s, and-s the buck.
A VOICE
Alone, old Baubo's coming now;
She rides upon a farrow-sow.
CHORUS
Then honor to whom the honor is due!
Dame Baubo first, to lead the crew!
A tough old sow and the mother thereon,
Then follow the witches, every one.
A VOICE
Which way com'st thou hither?
VOICE
O'er the Ilsen-stone.
I peeped at the owl in her nest alone:
How she stared and glared!
VOICE
Betake thee to Hell!
Why so fast and so fell?
VOICE
She has scored and has flayed me:
See the wounds she has made me!
WITCHES (chorus)
The way is wide, the way is long:
See, what a wild and crazy throng!
The broom it scratches, the fork it thrusts,
The child is stifled, the mother bursts.
WIZARDS (semichorus)
As doth the snail in shell, we crawl:
Before us go the women all.
When towards the Devil's House we tread,
Woman's a thousand steps ahead.
OTHER SEMICHORUS
We do not measure with such care:
Woman in thousand steps is theft.
But howsoe'er she hasten may,
Man in one leap has cleared the way.
VOICE (from above)
Come on, come on, from Rocky Lake!
VOICE (from below)
Aloft we'd fain ourselves betake.
We've washed, and are bright as ever you will,
Yet we're eternally sterile still.
BOTH CHORUSES
The wind is hushed, the star shoots by.
The dreary moon forsakes the sky;
The magic notes, like spark on spark,
Drizzle, whistling through the dark.
VOICE (from below)
Halt, there! Ho, there!
VOICE (from above)
Who calls from the rocky cleft below there?
VOICE (below)
Take me, too! take me, too!
I'm climbing now three hundred years,
And yet the summit cannot see:
Among my equals I would be.
BOTH CHORUSES
Bears the broom and bears the stock,
Bears the fork and bears the buck:
Who cannot raise himself to-night
Is evermore a ruined wight.
HALF-WITCH (below)
So long I stumble, ill bestead,
And the others are now so far ahead!
At home I've neither rest nor cheer,
And yet I cannot gain them here.
CHORUS OF WITCHES
To cheer the witch will salve avail;
A rag will answer for a sail;
Each trough a goodly ship supplies;
He ne'er will fly, who now not flies.
BOTH CHORUSES
When round the summit whirls our flight,
Then lower, and on the ground alight;
And far and wide the heather press
With witchhood's swarms of wantonness!
(They settle down.)
MEPHISTOPHELES
They crowd and push, they roar and clatter!
They whirl and whistle, pull and chatter!
They shine, and spirt, and stink, and burn!
The true witch-element we learn.
Keep close! or we are parted, in our turn,
Where art thou?
FAUST (in the distance)
Here!
MEPHISTOPHELES
What! whirled so far astray?
Then house-right I must use, and clear the way.
Make room! Squire Voland comes! Room, gentle rabble,
room!
Here, Doctor, hold to me: in one jump we'll resume
An easier space, and from the crowd be free:
It's too much, even for the like of me.
Yonder, with special light, there's something shining clearer
Within those bushes; I've a mind to see.
Come on! we'll slip a little nearer.
FAUST
Spirit of Contradiction! On! I'll follow straight.
'Tis planned most wisely, if I judge aright:
We climb the Brocken's top in the Walpurgis-Night,
That arbitrarily, here, ourselves we isolate.
MEPHISTOPHELES
But see, what motley flames among the heather!
There is a lively club together:
In smaller circles one is not alone.
FAUST
Better the summit, I must own:
There fire and whirling smoke I see.
They seek the Evil One in wild confusion:
Many enigmas there might find solution.
MEPHISTOPHELES
But there enigmas also knotted be.
Leave to the multitude their riot!
Here will we house ourselves in quiet.
It is an old, transmitted trade,
That in the greater world the little worlds are made.
I see stark-nude young witches congregate,
And old ones, veiled and hidden shrewdly:
On my account be kind, nor treat them rudely!
The trouble's small, the fun is great.
I hear the noise of instruments attuning,
Vile din! yet one must learn to bear the crooning.
Come, come along! It must be, I declare!
I'll go ahead and introduce thee there,
Thine obligation newly earning.
That is no little space: what say'st thou, friend?
Look yonder! thou canst scarcely see the end:
A hundred fires along the ranks are burning.
They dance, they chat, they cook, they drink, they court:
Now where, just tell me, is there better sport?
FAUST
Wilt thou, to introduce us to the revel,
Assume the part of wizard or of devil?
MEPHISTOPHELES
I'm mostly used, 'tis true, to go incognito,
But on a gala-day one may his orders show.
The Garter does not deck my suit,
But honored and at home is here the cloven foot.
Perceiv'st thou yonder snail? It cometh, slow and steady;
So delicately its feelers pry,
That it hath scented me already:
I cannot here disguise me, if I try.
But come! we'll go from this fire to a newer:
I am the go-between, and thou the wooer.
(To some, who are sitting around dying embers:)
Old gentlemen, why at the outskirts? Enter!
I'd praise you if I found you snugly in the centre,
With youth and revel round you like a zone:
You each, at home, are quite enough alone.
GENERAL
Say, who would put his trust in nations,
Howe'er for them one may have worked and planned?
For with the people, as with women,
Youth always has the upper hand.
MINISTER
They're now too far from what is just and sage.
I praise the old ones, not unduly:
When we were all-in-all, then, truly,
Then was the real golden age.
PARVENU
We also were not stupid, either,
And what we should not, often did;
But now all things have from their bases slid,
Just as we meant to hold them fast together.
AUTHOR
Who, now, a work of moderate sense will read?
Such works are held as antiquate and mossy;
And as regards the younger folk, indeed,
They never yet have been so pert and saucy.
MEPHISTOPHELES
(who all at once appears very old)
I feel that men are ripe for Judgment-Day,
Now for the last time I've the witches'-hill ascended:
Since to the lees my cask is drained away,
The world's, as well, must soon be ended.
HUCKSTER-WITCH
Ye gentlemen, don't pass me thus!
Let not the chance neglected be!
Behold my wares attentively:
The stock is rare and various.
And yet, there's nothing I've collected
No shop, on earth, like this you'll find!
Which has not, once, sore hurt inflicted
Upon the world, and on mankind.
No dagger's here, that set not blood to flowing;
No cup, that hath not once, within a healthy frame
Poured speedy death, in poison glowing:
No gems, that have not brought a maid to shame;
No sword, but severed ties for the unwary,
Or from behind struck down the adversary.
MEPHISTOPHELES
Gossip! the times thou badly comprehendest:
What's done has happedwhat haps, is done!
'Twere better if for novelties thou sendest:
By such alone can we be won.
FAUST
Let me not lose myself in all this pother!
This is a fair, as never was another!
MEPHISTOPHELES
The whirlpool swirls to get above:
Thou'rt shoved thyself, imagining to shove.
FAUST
But who is that?
MEPHISTOPHELES
Note her especially,
Tis Lilith.
FAUST
Who?
MEPHISTOPHELES
Adam's first wife is she.
Beware the lure within her lovely tresses,
The splendid sole adornment of her hair!
When she succeeds therewith a youth to snare,
Not soon again she frees him from her jesses.
FAUST
Those two, the old one with the young one sitting,
They've danced already more than fitting.
MEPHISTOPHELES
No rest to-night for young or old!
They start another dance: come now, let us take hold!
FAUST (dancing with the young witch)
A lovely dream once came to me;
I then beheld an apple-tree,
And there two fairest apples shone:
They lured me so, I climbed thereon.
THE FAIR ONE
Apples have been desired by you,
Since first in Paradise they grew;
And I am moved with joy, to know
That such within my garden grow.
MEPHISTOPHELES (dancing with the old one)
A dissolute dream once came to me:
Therein I saw a cloven tree,
Which had a;
Yet,as 'twas, I fancied it.
THE OLD ONE
I offer here my best salute
Unto the knight with cloven foot!
Let him aprepare,
If himdoes not scare.
PROKTOPHANTASMIST
Accursd folk! How dare you venture thus?
Had you not, long since, demonstration
That ghosts can't stand on ordinary foundation?
And now you even dance, like one of us!
THE FAIR ONE (dancing)
Why does he come, then, to our ball?
FAUST (dancing)
O, everywhere on him you fall!
When others dance, he weighs the matter:
If he can't every step bechatter,
Then 'tis the same as were the step not made;
But if you forwards go, his ire is most displayed.
If you would whirl in regular gyration
As he does in his dull old mill,
He'd show, at any rate, good-will,
Especially if you heard and heeded his hortation.
PROKTOPHANTASMIST
You still are here? Nay, 'tis a thing unheard!
Vanish, at once! We've said the enlightening word.
The pack of devils by no rules is daunted:
We are so wise, and yet is Tegel haunted.
To clear the folly out, how have I swept and stirred!
Twill ne'er be clean: why, 'tis a thing unheard!
THE FAIR ONE
Then cease to bore us at our ball!
PROKTOPHANTASMIST
I tell you, spirits, to your face,
I give to spirit-despotism no place;
My spirit cannot practise it at all.
(The dance continues)
Naught will succeed, I see, amid such revels;
Yet something from a tour I always save,
And hope, before my last step to the grave,
To overcome the poets and the devils.
MEPHISTOPHELES
He now will seat him in the nearest puddle;
The solace this, whereof he's most assured:
And when upon his rump the leeches hang and fuddle,
He'll be of spirits and of Spirit cured.
(To FAUST, who has left the dance:)
Wherefore forsakest thou the lovely maiden,
That in the dance so sweetly sang?
FAUST
Ah! in the midst of it there sprang
A red mouse from her mouthsufficient reason.
MEPHISTOPHELES
That's nothing! One must not so squeamish be;
So the mouse was not gray, enough for thee.
Who'd think of that in love's selected season?
FAUST
Then saw I.
MEPHISTOPHELES
What?
FAUST
Mephisto, seest thou there,
Alone and far, a girl most pale and fair?
She falters on, her way scarce knowing,
As if with fettered feet that stay her going.
I must confess, it seems to me
As if my kindly Margaret were she.
MEPHISTOPHELES
Let the thing be! All thence have evil drawn:
It is a magic shape, a lifeless eidolon.
Such to encounter is not good:
Their blank, set stare benumbs the human blood,
And one is almost turned to stone.
Medusa's tale to thee is known.
FAUST
Forsooth, the eyes they are of one whom, dying,
No hand with loving pressure closed;
That is the breast whereon I once was lying,
The body sweet, beside which I reposed!
MEPHISTOPHELES
Tis magic all, thou fool, seduced so easily!
Unto each man his love she seems to be.
FAUST
The woe, the rapture, so ensnare me,
That from her gaze I cannot tear me!
And, strange! around her fairest throat
A single scarlet band is gleaming,
No broader than a knife-blade seeming!
MEPHISTOPHELES
Quite right! The mark I also note.
Her head beneath her arm she'll sometimes carry;
Twas Perseus lopped it, her old adversary.
Thou crav'st the same illusion still!
Come, let us mount this little hill;
The Prater shows no livelier stir,
And, if they've not bewitched my sense,
I verily see a theatre.
What's going on?
SERVIBILIS
'Twill shortly recommence:
A new performance'tis the last of seven.
To give that number is the custom here:
'Twas by a Dilettante written,
And Dilettanti in the parts appear.
That now I vanish, pardon, I entreat you!
As Dilettante I the curtain raise.
MEPHISTOPHELES
When I upon the Blocksberg meet you,
I find it good: for that's your proper place.
Faust
~ Johann Wolfgang von Goethe, WALPURGIS-NIGHT
,#NFDB
298:Ballad Of Jesus Of Nazareth
I.
It matters not what place he drew
At first life's mortal breath,
Some say it was in Bethlehem,
And some in Nazareth.
But shame and sorrow were his lot
And shameful was his death.
The angels sang, and o'er the barn
Wherein the infant lay,
They hung a star, for they foresaw
The sad world's better day,
But well God knew what thyme and rue
Were planted by his way.
The children of the Pharisees
In hymn and orison
Worshipped the prophets, whom their sires
To cruel death had done,
And said, 'had we been there their death
We had not looked upon.'
While the star shone the angels saw
The tombs these children built
For those the world had driven out,
And smitten to the hilt,
God knew these wretched sons would bear
The self-same bloody guilt.
Always had he who strives for men
But done some other thing,
If he had not led a hermit life,
Or had not had his fling,
We would have followed him, they say,
And made him lord and King.
For John was clothed in camel's hair
And lived among the brutes;
26
But Jesus fared where the feast was spread
To the sound of shawms and lutes,
Where gathered knaves and publicans
And hapless prostitutes.
Like children in the market place
Who sullen sat and heard,
With John they would not mourn, nor yet
Rejoice at Jesus' word;
Had Jesus mourned, or John rejoiced,
He had been King and lord.
II.
From Bethlehem until the day
He came up to the feast
We hear no word, we only know
In wisdom he increased,
We know the marvelous boy did awe
The Pharisee and priest.
For wearied men wake to admire
A genius in the bud;
Before the passion of the world
Flows through him like a flood;
Ere he becomes a scourge to those
Who drink of mankind's blood.
Perhaps in him they saw an arm
To keep the people still;
And fool the meek and slay the weak
And give the King his will;
And put a wall for armZd men
'Round every pleasant hill.
And this is why in after years
The Galilean wept;
The cup of youth was sweet with truth
But a green worm in it crept;
And that was dullness clothed in power,
And hate which never slept.
27
Through twenty years he drove the plane,
And shaped with ax and saw;
And dreamed upon the Hebrew writ
Unto a day of awe,
When he felt the world fit to his grasp
As by a mighty law.
He looked upon the sunny sky,
And 'round the flowering earth;
He heard the poor man's groan of woe,
And the prince's song of mirth;
Then Jesus vowed the life of man
Should have another birth.
And this is why the Son of Man
Wept when he knew the loss,
The toil and sacrifice to cleanse
A little earthly dross;
And that a god to save twelve men
Must die upon the cross.
III.
'Twas on a pleasant day in June
Beneath an azure sky
That 'round him stood the multitude
And saw within his eye
The light that from nor sun nor star
Ever was known to fly.
And some came out to scoff and laugh,
And some to lay a snare;
The rhetorician gaped to see:
The learnZd carpenter.
The money changer, judge and priest,
And statesman all were there.
Some thought the Galilean mad;
Some asked, is he sincere?
Some said he played the demagogue
To gain the people's ear,
And raise a foe against the law
28
That lawful men should fear.
But all the while did C¾sar's might
Grow big with blood and lust;
And no one brooked his tyrant arm,
For the statesman said the crust
That paupers gnaw is by the law,
And that the law is just.
From hunger's hovel, from the streets;
From horror's blackened niche
Earth's mourners came and hands were stretched
To touch him from the ditch.
Then rose a Scribe and said he turned
The poor against the rich.
And those who hated C¾sar's rule,
Albeit sowed the lie
That Jesus stirred sedition up
That he might profit by
A revolution, which should clothe
Himself in monarchy.
Through twice a thousand years the world
Has missed the words he taught;
To forms and creeds and empty show
Christ never gave a thought,
But wrongs that men do unto men
They were the wrongs he fought.
He did not eat with washen hands,
Nor keep the Sabbath day;
He did not to the Synagogue
Repair to sing and pray.
Nor for to-morrow take a thought,
To mar life's pleasant way.
He saw that all of human woe
Takes root in hate and greed;
He saw until men love their kind
The human heart must bleed.
And that nor hymn nor sacrifice
29
Meets any human need.
And this is why he scourged the rich
And lashed the Pharisee,
And stripped from every pious face
The mask hypocrisy;
And so laced Mary Magdalene,
Caught in adultery.
And this is why with grievous fire
He smote the lawyer's lore.
And every wile of cunning guile
Which made the burden more
Upon the backs of wretched men,
Who heavy burdens bore.
Therefore when that the hour was come
For him to die, they blent
Of many things a lying charge,
But at last the argument
They killed him with was that he stirred
The people's discontent.
From thence the world has gone its way
Of this truth, deaf and blind,
And every man who struck the law
Has felt the halter bind,
Until his words were choked in death
Uttered for human kind.
Now did the dreams of Galilee
Awake as from a sleep,
Fly up from earth, and Life unmasked
Life's promise did not keep,
And Jesus saw the face of Life,
And all who see it weep.
God's spirit fled the damnZd earth
And left the earth forlorn.
No more did Jesus walk the fields,
And pluck the ripened corn;
Nor muse beside the silent sea,
30
Upon a summer's morn.
Before the heart of Christ was pierced
With agony divine,
He sat him down in a merry mood
With loving friends to dine.
And once in Cana he did turn
The water into wine.
Now put from shore, swept far to sea
His shallop caught the tide,
Arched o'er him was eternity
'Twixt starless wastes and wide.
God's spirit seemed withdrawn that once
Walked hourly at his side.
IV.
Gladly the common people heard
And called upon his name.
But yet he knew what they would do,
Christ Jesus knew their frame,
And that he should be left alone
Upon a day of shame.
Sharper than thorns upon the brow,
Or nails spiked through the hand
Is when the people fly for fear
And cannot understand;
And let their saviors die the death
As creatures contraband.
For wrongs that flourish by a lie
Are hard enough to bear;
But wrongs that take their root in truth
Shade every brow with care;
And this is why Gethsemane
Was shadowed with despair.
In dark and drear Gethsemane
Hell's devils laughed and raved,
When Jesus torn by fear and doubt
31
Reprieve from sorrow craved;
For who would lose his life, unless
Another's life he saved?
V.
In youth when all the world appeared
As fresh as any flower,
Satan besought the Son of Man,
New-clothed in godly power,
And took him to behold the world
Upon a lofty tower.
To every man of god-like might
Comes Satan once to give
The crown, the crosier and the sword
And bid him laugh and live,
While Hope hides in the wilderness,
A hunted fugitive.
But neither gold nor kingly crown
Tempted the Son of Man
He hoped as many souls have hoped,
Ever since time began,
That love itself can overcome,
Hate's foul leviathan
Some fix their faith to heaven's grace,
And some to saintly bones;
Some think that water doth contain
A virtue which atones;
And some believe that men are saved
By penitential groans.
But of all faith that ever fired
A spirit with its glow
That is supreme which thinks that truth
No power can overthrow;
And he believes who takes and cleaves
To the thorny way of woe!
For life is sweet, and sweet it is
32
With jeweled sandals shod
To trip where happy blossoms shoot
Up from the fragrant sod;
And what sustains the souls that pass
Alway beneath the rod?
The book of worldly lore he closed
And bound it with a hasp;
And in the hour of danger came
No king with friendly clasp.
It was the hand of love against
The anger of the asp.
Since Jesus died the lust of kings
Has linked the cross and crown;
And slaughtered millions whom to save
From heaven he came down;
And all to tame the mind of man
To his divine renown.
But whether he were man or god
This thing at least is true;
He hated with a lordly hate
The Gentile and the Jew,
Who robbed the poor and wronged the weak,
And kept the widow's due.
And those all clothed in raiment soft,
Who in kings' houses dwell;
And those who compass sea and land
Their proselytes to swell;
And when they make one he is made
Two-fold the child of hell.
And those who tithe of anise give,
But sharpen beak and claw;
And those who plait the web of hate
The heart of man to flaw;
And hungry lawyers who pile up
The burdens of the law.
I wonder not they slew the Christ
33
And put upon his brow
The cruel crown of thorns, I know
The world would do it now;
And none shall live who on himself
Shall take the self-same vow.
And none shall live who tries to balk
The heavy hand of greed;
And he who hopes for human help
Against his hour of need
Will find the souls he tried to save
Ready to make him bleed.
For he who flays the hypocrite,
And scourges with a thong
The money changer, soon will find
The money changer strong;
And even the people will incline
To think his mission wrong.
And pious souls will say he is
At best a castaway;
Some will remember he blasphemed
And broke the Sabbath day.
And the coward friend will fool his heart
And then he will betray.
At last the Scribe and Pharisee
No longer could abide
The tumult which his words stirred up
In every country side;
And so they made a sign, which meant
He must be crucified.
For him no sword was raised, no king
Came forward for his sake;
And every son of mammon laughed
To see death overtake
The fool who fastened to the truth
And made his life the stake.
VI.
34
Upon a day when Jesus' soul
Like an angel's voice did quire,
The heart of all the people burned
With a white and holy fire;
And they did sweep to make him king
Over the world's empire.
His kingdom was not of this world,
But this they would not own;
And he to save themselves did go
To a mountain place alone,
And there did pray that holy Truth
Might find somewhere a throne.
When Henry was by Francis sought
To make him emperor,
They walked upon a cloth of gold,
As sovereign lords of war.
And trumpets blew and banners flew
About the royal car.
When Caesar back to Rome returned
With all the world subdued,
The soldiers and the priests did shout,
And cried the multitude;
For he had slain his country's foes,
And drenched their land with blood.
But all the triumph of the Christ
That ever came to pass
Was when he rode amidst a mob
Upon a borrowed ass;
And this is all the worldly pomp
A genius ever has.
His cloth of gold were branches cut
And strewn upon the ground;
And every money-changer laughed,
And the judges looked and frowned;
But no one saw a flag unfurled,
Or heard a bugle sound.
35
To-day whene'er a coxcomb king
Visits a foreign shore,
The simple people deck themselves
And all the cannon roar.
But it would not do such grace to show
To a soul of lordly lore.
VII.
Of all sad suppers ever spread
For broken hearts to eat,
That was the saddest where the Christ
Did serve the bread and meat;
And, ere he served them, washed with care
Each worn disciple's feet.
And who would hold in memory
That supper, let him call
His loved friends about his board
And serve them one and all;
And with a loving spirit crown
The simple festival.
For this I hold to be the truth,
And Jesus said the same;
That men who meet as brothers, they
Are gathered in his name;
And only for its evil deeds
A soul he will disclaim.
Through climes of sun and climes of snow
Full many a wretched knight,
The holy grail, without avail
Did make his life's delight,
And lo! the thing it symbolized
Was ever in their sight.
The cup whereof Christ Jesus drank
Was wholly without grace;
And whether made of stone or wood
Was lost or broke apace.
36
And no one thought to keep a cup
While looking in his face.
They kept no cup, their only thought
Was for the morrow morn.
And as he passed the wine and bread
With pallid hands and worn,
Peter did swear he would not leave
His stricken lord forlorn.
John, the beloved, on his breast,
Wept while the hour did pass.
Judas did groan when Jesus struck
Behind his soul's arras.
All trembled for the bitter hate,
And power of Caiaphas.
But for that simple, farewell feast
In Holland, France and Spain,
Ten million men as true as John
Were racked and burnt and slain,
As if they held remembrance of
The farewell feast of Cain.
Had Jesus known what fratricide
Over his words would fall
I think he would have gone straightway
Up to the judgment hall,
And never broken bread or drunk
The cup his friends withal.
Though a good tree brings forth good fruit,
What good bears naught but good?
What sum of saintly life contains
No grain of devil's food?
What purest truth when past its youth
Is not its own falsehood?
And every rod wherewith the wise
Have cleft each barrier sea,
That men might walk across and reach
The land of liberty,
37
In hands of kings were snakes whose stings
Were worse than slavery.
VIII.
The rulers thought it best to wait
Till Jesus were alone;
They had forgot the coward crowd
Never protects its own,
But leaves its leaders to the whim
Of wrong upon a throne.
Had malcontents for Pilate sought
To do a treasonous thing,
Ten thousand loyal fishermen
Had made the traitors swing;
For they are taught they cannot live
Unless they have a king.
But soldiers came with swords and staves
To sieze one helpless man.
And only Peter had a sword
To smite the craven clan
And only Peter stood his ground,
And all the people ran.
I wish, since Jesus by the world
Is held to be divine,
That he had lived to give to men
A perfect anodyne,
And raise to human liberty
A world compelling shrine.
A shrine 'round which should lie to-day
The world's discarded crowns,
And swords and guns and gilded gawds
And monkish beads and gowns;
But, as it is, upon these things,
They say, he never frowns.
And only by an argument
Can any being show
38
That Jesus would chop out and burn
These monstrous roots of woe.
And so these roots are living yet,
And still the roots do grow.
Unto this day in divers lands
Pilate is singled out
For curses that he did not save
Christ from the rabble's shout;
But they forget he was a judge,
And had a judge's doubt.
The sickly fear of the rulers' sneer
Clutches the judge's heart.
And to hide behind a hoary lie
Is the judge's highest art;
And the judgment hall has a door that leads
To the room of the money mart.
The laws wherewith men murder men
Are dark with skeptic slime;
They are not stars that point the way
To truth in every clime.
Wherefore was Jesus crucified,
For what was not a crime.
When Pilate questioned what is truth
He did not mean to jest;
He meant to show when life's at stake
How difficult the quest
Through hollow rules and empty forms
To truth's ingenuous test.
And Pilate might have pardoned him
Had not the lawyers said,
The Galilean strove to put
A crown upon his head.
And how could Jesus be a king,
Who blood had never shed?
The trial of Jesus long ago
Was cursed in solemn rhyme;
39
For the judgment hall was but farcical
And the trial a pantomime.
Save that it led to a felon's death
For what was not a crime.
The common people on that day
Had enough black-bread to eat.
And what to them was another's woe
Before the judgment seat?
They were content that day to keep
From pit-falls their own feet.
Had Herod stood, whate'er the charge,
Before the people's bar
The sophists would have cut it down
With reason's scimitar,
And called the peasants to enforce
The judgment near and far.
And had they failed to save their king
From every foul mischance
The banded Anarchs of the world
Had held them in durance,
As afterward the crownZd heads
Did punish recreant France.
IX.
So it fell out amid the rout
Of captain, lord and priest,
They bound his hands with felon bands
And they flogged him like a beast.
And Pilate washed his hands, and then
For them a thief released.
And only women solaced him,
And one mad courtesan,
'Save thou thyself,' the elders cried,
'Who came to rescue man.'
Where were the common people then?
The common people ran.
40
Between two thieves upon a hill
The terror to proclaim
They racked his body on a cross
Till his thirst was like a flame;
And they mocked his woe and they wagged their heads,
And they spat upon his name.
God thought a picture like to this,
Fire-limned against the sky,
Once seen, would never fade away
From the world's careless eye;
And that the lesson that it taught
No soul could wander by.
God thought the shadow of this cross,
Athwart the mad world's ken,
Would stay with shame the hands that kill
The men who die for men,
And that no soul for love of truth
Need ever die again.
Many a man the valley of death
With fearless step hath trod;
The prophet is a phoenix soul,
And the wretch is a sullen clod.
But Jesus in his death became
Liker unto a god
Liker unto a god he grew
Who walked through heaven and hell;
He died as he forgave the mob
That 'round the cross did yell.
They knew not what they did, and this
Jesus, the god, knew well.
For hate is spawned of ignorance
And ignorance of hate.
And all the fangZd shapes that creep
From their incestuous state
Enter the gardens of the world,
And cursZd keep their fate.
41
Near Gadara did Jesus drive
By an occult power and sign
The unclean devils from a loon
Into a herd of swine.
But the swinish devils entered the Scribes,
And slew a soul divine.
Christ healed the blind, but could not ope
The eyes of ignorance,
Nor turn to wands of peace and love
Hate's bloody sword and lance;
But the swinish fiends who took his life
Received a pardoning glance.
And Jesus raised the dead to life,
And he cured the lame and halt
But he could not heal a hateful soul,
And keep it free from fault;
Nor bring the savour back again
To the world's trampled salt.
X.
After his death the rulers slept,
And the judges were at ease;
For they had killed a rebel soul
And strewed his devotees;
But the imp of time is a thing perverse,
And laughs at men's decrees.
For it is vain to kill a man,
His life to stigmatize;
Herein the wisdom of the world
Is folly to the wise;
For those the world doth kill, the world
Will surely canonize.
To look upon a lovZd face
By the Gorgon Death made stone,
Will make the heart leap up with fear
And the soul with sorrow groan;
42
Alas! who knows what thing he knew
Ere the light of life was flown?
Who knows what tears did start to well,
But were frozen at their source?
Who knows his ashen grief who felt
That iron hand of force?
Or what black thing he saw before
He grew a lifeless corse?
And, much of hope, but more of woe
Falls with the chastening rod,
As the living think of an orphan soul
That the spectral ways may trod,
And how that orphan soul must cry
In its new world after God.
So the fisherman did sigh at night,
For a dream-face haunted them.
By day they hid as branded men
Within Jerusalem.
And the common people, safe at home,
Did breathe a requiem.
But where he lay, one fearless soul,
Mad Magdalene, from whom
Christ cast the seven devils out,
Came in the morning's gloom,
And thence arose the burning faith
That Christ rose from the tomb
But all do know the mind of man
Mixes the false and true,
And deifies each Son of God
That ever hatred slew;
And weaves him magic tales to tell
Of what the man could do.
The legends grow, as grow they must
The wonder to equip.
And ere they write the legends out,
They pass from lip to lip,
43
Till a simple life becomes a theme
For studied scholarship.
But this I know that after Christ
Did die on Calvary,
He never more did preach to men,
Nor scourge the Pharisee;
Else it was vain to still his voice
And nail him to a tree.
Nor scribe nor priest were ever more
By him disquieted.
And little did it mean to them
That he rose from the dead.
For greed can sleep when it has killed
The thing that it did dread.
And never a king or satrap knew
That Christ the tomb had rent;
He might have lived a second life,
With every lord's consent,
If never more he sought to stir
The people's discontent.
He might have risen from the dead
And gone to Galilee;
And there paced out a hundred years
In a sorrowed revery,
If he but never preached again
The creed humanity.
XI.
To distant lands did Jesus' words,
Like sparks that burst in flame,
Fly forth to light the ways of dole,
And blind the eyes of shame,
Till subtle kings, to staunch their wounds,
Did conjure with his name.
When kings did pilfer Jesus' might,
His words of love were turned
44
To swords and goads and heavy loads,
And rods and brands that burned;
And never had the world before
So piteously mourned.
Of peasant Mary they did make
A statue all of gold;
And placed a crown upon her head
With jewels manifold.
And Jesus' words were strained and drawn
This horror to uphold.
They robed a rebel royally,
And placed within his hand
A scepter, that himself should be
One of their murderous band.
And it is tragical that men
Can never understand.
For Herod crowned the carpenter
With woven thorns of hate.
And put a reed within his hand
A king to imitate.
Now kings have made a rebel soul
The patron of the state.
And kingcraft never hatched a lie,
This falsehood to surpass.
For Jesus' only hour of pomp
Was what a genius has;
He rode amidst a howling mob
Upon a borrowed ass.
Though his cloth of gold were branches cut
And strewed upon the ground;
And though the money-changers laughed,
While the judges looked and frowned;
To-day for him the flag is flown,
And all the bugles sound.
To-day where'er the treacherous sword
Takes lord-ship in the world,
45
The bloody rag they call the flag,
In his name is unfurled.
And round the standard of the cross
Is greed, the python, curled.
For wrongs that have the show of truth
Are hard enough to bear,
But wrongs that flourish by a lie,
Shade wisdom's brow with care.
And still in dark Gethsemane
There lurks the fiend Despair.
And still in drear Gethsemane,
Hell's devils laugh and rave,
Because the Prince of Peace hath failed
The wayward world to save.
For every word he spoke is made
A shackle to enslave.
Man's wingd hopes are white at dawn,
But the hand of malice smuts.
O, angel voices drowned and lost
Amid the growl of guts!
O spirit hands that strain to draw
A dead world from the ruts!
God made a stage of Palestine,
And the drama played was Life;
And the Eye of Heaven sat and watched
The true and false at strife;
While a masque o' the World did play the pimp,
And take a whore to wife.
I wonder not they slew the Christ,
And put upon his brow
A mocking crown of thorns, I know
The world would do it now;
And none shall live who on himself
Shall take the self-same vow.
And none shall live who tries to balk
The heavy hand of greed.
46
And who betakes him to the task,
That heart will surely bleed.
But a little truth, somehow is saved
Out of each dead man's creed.
Out of the life of him who scourged
The Scribe and Pharisee,
A willing world can take to heart
The creed humanity;
And all the wonder tales of Christ
Are naught to you and me.
And it matters not what place he drew,
At first life's mortal breath,
Nor how it was his spirit rose
And triumphed over death,
But good it is to hear and do
The word that Jesus saith.
Until the perfect truth shall lie
Treasured and set apart;
One whole, harmonious truth to set
A seal upon each heart;
And none may ever from that truth
In any wise depart.
~ Edgar Lee Masters,#NFDB
24 Integral Yoga
9 Christianity
8 Yoga
6 Poetry
3 Integral Theory
2 Philosophy
1 Psychology
1 Mythology
1 Fiction
1 Buddhism
1 Alchemy
17 Sri Aurobindo
9 Nolini Kanta Gupta
8 The Mother
8 Sri Ramakrishna
5 Satprem
4 Pierre Teilhard de Chardin
2 Thubten Chodron
2 Sri Ramana Maharshi
2 Plotinus
2 Johann Wolfgang von Goethe
2 Farid ud-Din Attar
8 The Gospel of Sri Ramakrishna
5 Talks
4 The Secret Doctrine
3 The Synthesis Of Yoga
3 The Phenomenon of Man
3 Letters On Yoga IV
3 Essays On The Gita
3 Collected Works of Nolini Kanta Gupta - Vol 01
2 The Life Divine
2 The Bible
2 Record of Yoga
2 Questions And Answers 1929-1931
2 How to Free Your Mind - Tara the Liberator
2 Faust
2 Essays In Philosophy And Yoga
2 Collected Works of Nolini Kanta Gupta - Vol 05
2 Collected Works of Nolini Kanta Gupta - Vol 03
2 Agenda Vol 10
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
So they kept pulling in opposing directions. Eventually they tried to set something up (which still didnt Hold Together), and finally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.
Now it has all fallen flat. They are carrying on with their little activities, but its absolutely unimportant. They publish a small journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
Yet outwardly, its apparent chaos. You know, an equilibrium is made up of a multitude of interlockings which Hold Together creating stability. But when you want to move on to a higher equilibrium, all that must be disintegrated, so to speak (gesture of a pyramid being flattened), then encompassed in a broader way, and all the interlockings must be formed again on a higher level. Its the transition from one to the other thats difficult. The disequilibrium is what prepares a new equilibrium.
We are in the middle of the chaos.
0 1969-04-23, #Agenda Vol 10, #The Mother, #Integral Yoga
Strangely, as soon as theres the slightest slackening in the attitude, for instance, a second of forgetfulness (what I might call forgetfulness, that is, the former old habit, the old terrestrial habit of being), the body instantly feels about to be dissolved. And that, strangely, is something The body is now aware that it can Hold Together, exist together ONLY through the Lords Power, not through any natural law that it knowsand so, at such times, brr! there can come two or three seconds like that: you feel everything, but everything is about to be dissolved.
Strange.
0 1969-04-30, #Agenda Vol 10, #The Mother, #Integral Yoga
Its constantly like that. Its a relentless struggle against ALL possible conventions. At the same time, this consciousness seems to inculcate the sense of an irresistible power. Which isnt a personal power, not at all, it has nothing to do with the person; only one must be in accord with the Consciousness that rules the world, and this Consciousness has irresistible power. But it sweeps away all notionsALL notionsand makes you see the stupidity of the notions you Hold Together [within the same consciousness], naturally in contradiction with one another. All that. And then, as soon as you are tranquil (after an experience like that serpent: it lasts for one minute, or two, or ten minutes, five minutesit depends on the case), but once you remain like that, peaceful, there comes a sort of sense of limitless immensity, of in English they say ease, that is, something extremely peaceful, and at the same time vibrant, in which you feel that everything, but everything, is harmonious, like thateverything. And its like that in a great intensity of light which tends to be golden (its not golden, I dont know what that color is, but it tends to be like that), a light like that. Then, if you remain there, everything is fineEVERYTHING is fine: the body is fine, everything is fine. And as soon as you go out of that state and get into other movements, you see that all, but all is a world of contradictions, everything is a contradiction: chaos and contradiction. But there, everything is perfectly harmonious.
This poor body, it takes its lessons like that.
0 1970-04-18, #Agenda Vol 11, #The Mother, #Integral Yoga
More and more, theres a sort of not exactly fusion [between the subtle physical and the material physical], but how should I put it? For everything to Hold Together, this way of being of the material consciousness continues (the material, physical consciousness), but in it a permeation takes place (it really is a permeation), which doesnt drive away the other, but at length, it will probably transform it. It doesnt drive it [the material consciousness] away, but its there and it dominatesat times it doesnt dominate, its the other one that does; and so, depending on the case it changes external circumstances (its hard to explain).
It changes external circumstances?
03.08 - The Democracy of Tomorrow, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The great mantra of individual liberty, in the social and political domain, was given by Rousseau in that famous opening line of his famous book,The Social Contract, almost the Bible of an age; Man is born free. And the first considerable mass rising seeking to vindicate and realise that ideal came with the toxin of the mighty French Revolution. It was really an awakening or rebirth of the individual that was the true source and sense of that miraculous movement. It meant the advent of democracy in politics and romanticism in art. The century that followed was a period of great experiment: for the central theme of that experiment was the search for the individual. In honouring the individual and giving it full and free scope the movement went far and even too far: liberty threatened to lead towards licence, democracy towards anarchy and disintegration; the final consequence of romanticism was surrealism, the deification of individual reason culminated in solipsism or ego-centricism. Naturally there came a reaction and we are in this century, still, on the high tide of this movement of reaction. Totalitarianism in one form or another continues to be the watchword and although neither Hitler nor Mussolini is there, a very living ghost of theirs stalks the human stage. The liberty of the individual, it is said and is found to be so by experience, is another name of the individual's erraticism and can produce only division and mutual clash and strife, and, in the end, social disintegration. A strong centralised power is necessary to Hold Together the warring elements of a group. Indeed, it is asserted, the group is the true reality and to maintain it and make it great the component individuals must be steamrollered into a compact mass. Evidently this is a poise that cannot stand long: the repressed individual rises in revolt and again we are on the move the other way round. Thus a never-ending see-saw, a cyclic recurrence of the same sequence of movements appears to be an inevitable law governing human society: it seems to have almost the absolutism of a law of Nature.1
In this connection we can recall Plato's famous serial of social types from aristocracy to tyranny, the last coming out of democracy the type that precedes it, (almost exactly as we have experienced it in our own days). But the most interesting point to which we can look with profit is Plato's view that the types are as men are, that is to say, the character and nature of man in a given period determines the kind of government or social system he is going to have. There has been this cyclic rotation of types, because men themselves were rotating types, because, in other words, the individuals composing human society had not found their true reality, their abiding status. Plato's aristocracy was the ideal society, it was composed of and ruled by the best of men (aristas, srestha) the wisest. And the question was put by many and not answered by Plato himself, what brought about the decline in a perfect system. We have attempted to give our answer.
05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not Hold To his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. The Divine Man brings down the divine attributes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.
A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The scientific outlook was a protest against the extreme subjective view: it started with the extreme objective standpoint and that remained the fundamental note till the other day, till the fissure of the nucleus opened new horizons to our somewhat bewildered mentality. We seem to have entered into a region where we still Hold To the objective, no doubt, but not absolutely free from an insistent presence of the subjective. It is the second of the intermediate positions we have tried to describe. Science has yet to decide the implications of that position; whether it will try to entrench itself as much as possible on this side of the subjective or whether it can yield further and go over to or link itself with the deeper subjective position.
The distinction between the two may after all be found to be a matter of stress only, involving no fundamental difference, especially as there are sure to be gradations from the one to the other. The most important landmark, however, the most revolutionary step in modern science would be the discovery of the eternal observer or some sign or image of his seated within the observed phenomena of moving thingspuruah prakritisthohi, as the Gita says.
05.11 - The Place of Reason, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Another point in Sri Aurobindo's view of consciousness which troubles Prof. Das is about the exact nature and function of Reason. For while on one side Sri Aurobindo never seems to be tired of pointing out the inherent incapacity of Reasonin the good company of the ancient Rishisas an instrument for the discovery or realisation of the Absolute or the integral Reality, he asserts, on the other hand, almost in the same breath as it were, that mind can have some idea or conception of what is beyond it, which it so often vainly strives to seize or represent. Evidently, the rationalist logic fails to Hold Together the two ends, as it is further seen in Prof. Das's failure to perceive any distinction between types or gradations of "thinking".1 He thinks that just as a philosopher thinks, or a cabman thinks or an animal thinks, all must think in the same way and through the same function of the same organ: either there is thinking (thinking proper, of one particular kind) or there is no thinking. That Nature consists of a graduated scale in every line of its movements, and that the gradations shade off into each othernot only so but that each scale or principle may contain within itself all the others2is a phenomenon which runs contrary to the "either this or that" or "no-overlapping" principle, like the colour-blind for whom things are either black or white. In the global outlook, however, we do not stand in the relation of division, separation, mutual exclusiveness. There is a consciousness in which all contraries find a harmonising truth and rhythm.
In Sri Aurobindo, Reason and Intuition possess a dual relation of mutual negation and mutual affirmation, of exclusiveness and inclusiveness, as indeed is the relation of Brahman and the World. One negates the other in the sphere of ignorance but in knowledge one affirms the other. That is to say, Reason or mental logic, so long as it is dominated by the senses, by the external impressions from things and by its analytic or exclusively separative method of procedure, is a denial of Intuition and a bar to spiritual experience. But Reason can be purified, relieved of its dross, illumined (sam-buddha)sublimated and uplifted then it comes to its own, becomes what it really is and should bea frame to give body to what is beyond and unembodied, a mirror in conceptual terms to what is supra-conceptual. It loses its hard rigidity and becomes supple, loses its obscurity, density and becomes transparent: it attains a new rhythm and gait and capacity. Many of the Upanishadic mantras, a good part of the Gita, do that. And Sri Aurobindo's own exposition is a miracle in that style. "Reason was a helper, Reason is the bar"and, we can add, Reason will again be an aid. The world, as it is, is anything but Divine; and yet it is nothing but the Divine essentially and fundamentally; it can and will attain the divine figure apparently and externally too. Even so with regard to man's mind and reason and all his other limbs.
06.07 - Total Transformation Demands Total Rejection, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The remedy is to turn back and Hold To the spot of light that is there in the consciousness, the clarity or the aspiration that belongs to the inner and higher being. That has to be used as a torch, as a staff to support and guide you in your periods of darkness and vacillation. That beam of burning light should be thrown, in turn, upon those parts in you that besiege with their obscurity and inconscience, doubt and arrogance, the realisation that comes, the progress on the way. It must be done with firmness, vigilance and perseverance. The mixture has to be sorted out, the dross separated, kept on one side and the pure element on the other: the impurities have to be put under the flame-light to melt, burn away and be eliminated. And this means an ardent sincerity, for that is the tinder which keeps the fire blazing.
And sincerity demands often a severe dealing with oneself; it involves accepting an inconvenience, inflicting even a painful pressure. One has to be prepared for such a turn, one has to welcome it even at times. The part that is unwilling or refractory has to feel the wrench, if it is to be cleansed and corrected.
07.32 - The Yogic Centres, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The centre at the bottom of the spine, which is the basis of the individual consciousness is seen as a serpenta serpent coiled up and asleep, with perhaps just the head sticking up in a very somnolent manner. It represents the normal human consciousness, bottled up, narrow, ignorant, asleep; human energy, too, at this level is obscure and mechanical, extremely limited. The whole energy potential, the consciousness-force is locked up in the physical body consciousness. Now the serpent does not remain asleep forever. It has to wake up, it wakes up. That is to say, man's consciousness awakes, grows and rises upward. The serpent one day shakes its head, lifts it up a little more, begins to sway its hood, as if trying to throw off the sleep and look about. It slowly uncoils itself and rises more and more. It rises and passes through the centres one by one, becomes more and more awake, gathers new light and potency at each centre. Finally, fully awakened, it rises to its full height, erect, straight like a rod, its tail-end at the bottom of the spine and its hood touching the crown of the man's head. The man is then the fully awakened, the perfectly self-conscious man. The movement does not stop there, however; for the serpent presses further on, it strikes with its hood the bottom of the crown and in the end breaks through and passes beyond like a flash of lightning. One need not fear the break through, there is no actual, physical breaking or fracture of the skull. Although it is said that once you have gone over and beyond your head, you are not likely to return, you go for good. In other words, the body does not Hold Together very long after the experience; it drops and dies. And yet it need not be so, it is not the whole truth. For when you have gone beyond, you can come back too, carrying the superconscient light with you. That is to say, the serpent, now luminous,pure and free energycan enter the body again, this time with its head down and the tail up. It enters blazing, illumining with its superconscient light the centres one by one, giving man richer and richer consciousness, energy and life, transforming the being more and more. The Light comes down easily enough to the heart region; then the difficulty begins, the regions below gradually become darker and denser and it is hard task for the Light to penetrate as it goes further down. If it succeeds in reaching the bottom of the spine, it has achieved something miraculous. But there is a further progress necessary, if man and the world with himis to realise a wholly transformed supraconscient life. In other words, the Light must touch and enter not only the physical stratum of our being but the others too that lie below, the subconscient and inconscient. That has been till now a sealed dungeon, something impossible to approach and tackle.
And yet it is not an impossibility. Not only is it not impossible, we have to make it possible. Not only so, man's destiny demands that it should be inevitable. If man is to be a transformed being, if he is to incarnate here below something of the Divine Reality, if his social life on earth is to be the expression of the light and harmony of the Spirit Consciousness, then he has to descend into these nether regions, break open the nethermost as he has done in regard to the uppermost and unite the two.
09.02 - Meditation, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
These two attitudes are equally effective; you may adopt one or the other, according to the day, according to the occasion, according to the mood you feel disposed to. Or you may adopt one and Hold To it if it is easier for you and if it is more advantageous.
Now, in our special case, I will tell you what I am trying to do.
1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
that if things hold and Hold Together, it is only by reason of
complexity, from above.
1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
In fact, it is natur al for every one to Hold To one's
own point of view. In buddh ism itself, durin g the
1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
The difficulties we still encounter in trying to Hold Together
spirit and matter in a reasonable perspective are nowhere more
--
material and spiritual energy Hold Together and are comple-
mentary. In last analysis, somehow or other, there must be a single
1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
activities grow, Hold To the two extremes: absolutism and nihilism. The former reies the way in which phenomena exist, while the latter negates their
existence all together. While all persons and phenomena are empty of independent existence, absolutism holds that they exist independently. It sees
1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
concentrated (if we Hold To what I have already said).
2. THE WITHIN
1.05 - AUERBACHS CELLAR, #Faust, #Johann Wolfgang von Goethe, #Poetry
How does it Hold Together?
BRANDER
1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Do your duty with one hand and with the other Hold To God. After the duty is over, you will Hold To God with both hands.
Bondage and liberation are of the mind
1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
interacting in a certain way. Instead, we Hold To a fantasy that, besides the
body and mind, theres a real I there.
1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
11:In itself this seemingly larger and overriding law is no more than an extension of the vital and animal principle that governs the individual elementary man; it is the law of the pack or herd. The individual identifies partially his life with the life of a certain number of other individuals with whom he is associated by birth, choice or circumstance. And since the existence of the group is necessary for his own existence and satisfaction, in time, if not from the first, its preservation, the fulfilment of its needs and the satisfaction of its collective notions, desires, habits of living, without which it would not Hold Together, must come to take a primary place. The satisfaction of personal idea and feeling, need and desire, propensity and habit has to be constantly subordinated, by the necessity of the situation and not from any moral or altruistic motive, to the satisfaction of the ideas and feelings, needs and desires, propensities and habits, not of this or that other individual or number of individuals, but of the society as a whole. This social need is the obscure matrix of morality and of man's ethical impulse.
12:It is not actually known that in any primitive times man lived to himself or with only his mate as do some of the animals. All record of him shows him to us as a social animal, not an isolated body and spirit. The law of the pack has always overridden his individual law of self-development; he seems always to have been born, to have lived, to have been formed as a unit in a mass. But logically and naturally from the psychological viewpoint the law of personal need and desire is primary, the social law comes in as a secondary and usurping power. Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress.
1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Even those engaged in worldly activities, such as office work or business, should Hold To the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."
PRANKRISHNA: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"
1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
If you Hold To the Self [remain as Witness in all circumstances], there is no second. When you see the world you have lost hold of the Self. On the contrary, hold the Self and the world will not appear.
By unswerving vigilant constancy in the Self, ceaseless like the unbroken flow of water, is generated the natural or changeless state of nirvikalpa samadhi, which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman, which transcends all time and space.56
1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
11:Sad Brahman, Existence pure, indefinable, infinite, absolute, is the last concept at which Vedantic analysis arrives in its view of the universe, the fundamental Reality which Vedantic experience discovers behind all the movement and formation which constitute the apparent reality. It is obvious that when we posit this conception, we go entirely beyond what our ordinary consciousness, our normal experience contains or warrants. The senses and sense-mind know nothing whatever about any pure or absolute existence. All that our sense-experience tells us of, is form and movement. Forms exist, but with an existence that is not pure, rather always mixed, combined, aggregated, relative. When we go within ourselves, we may get rid of precise form, but we cannot get rid of movement, of change. Motion of Matter in Space, motion of change in Time seem to be the condition of existence. We may say indeed, if we like, that this is existence and that the idea of existence in itself corresponds to no discoverable reality. At the most in the phenomenon of selfawareness or behind it, we get sometimes a glimpse of something immovable and immutable, something that we vaguely perceive or imagine that we are beyond all life and death, beyond all change and formation and action. Here is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may Hold To in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition.
12:For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, O Swetaketu", "All this is the Brahman; this Self is the Brahman".
1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
the paths of action, men follow in every way my path, these peoples would sink to destruction if I did not works and I should be the creator of confusion and slay these creatures. As those who know not act with attachment to the action, he who knows should act without attachment, having for his motive to Hold Together the peoples. He should not create a division of their understanding in the ignorant who are attached to their works; he should set them to all actions, doing them himself with knowledge and in Yoga." There are few more important passages in the Gita than these seven striking couplets.
But let us clearly understand that they must not be interpreted, as the modern pragmatic tendency concerned much more with the present affairs of the world than with any high and far-off spiritual possibility seeks to interpret them, as no more than a philosophical and religious justification of social service, patriotic, cosmopolitan and humanitarian effort and attachment to the hundred eager social schemes and dreams which attract the modern intellect. It is not the rule of a large moral and intellectual altruism which is here announced, but that of a spiritual unity with God and with this world of beings who dwell in him and in whom he dwells. It is not an injunction to subordinate the individual to society and humanity or immolate egoism on the altar of the human collectivity, but to fulfil the individual in God and to sacrifice the ego on the one true altar of the allembracing Divinity. The Gita moves on a plane of ideas and experiences higher than those of the modern mind which is at the stage indeed of a struggle to shake off the coils of egoism, but is still mundane in its outlook and intellectual and moral rather than spiritual in its temperament. Patriotism, cosmopolitanism, service of society, collectivism, humanitarianism, the ideal or religion of humanity are admirable aids towards our escape from our primary condition of individual, family, social, national egoism into a secondary stage in which the individual realises, as far as it can be done on the intellectual, moral and emotional level, - on that level he cannot do it entirely in the right and perfect way, the way of the integral truth of his being, - the oneness of his existence with the existence of other beings. But
1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "Do your duty to the world after knowing God. With one hand Hold To the Lotus Feet of the Lord and with the other do your work."
VAIKUNTHA: "Is the world unreal?"
--
A NEIGHBOUR: "Why, sir, should one Hold To God with one hand and to the world with the other? Why should one even stretch out one hand to Hold To the world, if it is impermanent?"
MASTER: "The world is not impermanent if one lives there after knowing God. Listen to another song:
1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
principle working itself out in forms and laws of action, forms of the inner and the outer life, orderings of relations of every kind in the world. Dharma1 is both that which we Hold To and that which holds together our inner and outer activities. In its primary sense it means a fundamental law of our nature which secretly conditions all our activities, and in this sense each being, type, species, individual, group has its own dharma. Secondly, there is the divine nature which has to develop and manifest in us, and in this sense dharma is the law of the inner workings by which that grows in our being. Thirdly, there is the law by which we govern our outgoing thought and action and our relations with each other so as to help best both our own growth and that of the human race towards the divine ideal.
Dharma is generally spoken of as something eternal and unchanging, and so it is in the fundamental principle, in the ideal, but in its forms it is continually changing and evolving, because man does not already possess the ideal or live in it, but aspires more or less perfectly towards it, is growing towards its knowledge and practice. And in this growth dharma is all that helps us to grow into the divine purity, largeness, light, freedom, power, strength, joy, love, good, unity, beauty, and against it stands its shadow and denial, all that resists its growth and has not undergone its law, all that has not yielded up and does not will to yield up its secret of divine values, but presents a front of perversion and contradiction, of impurity, narrowness, bondage, darkness, weakness, vileness, discord and suffering and division, and the hideous and the crude, all that man has to leave behind in his progress. This is the adharma, notdharma, which strives with and seeks to overcome the dharma, to draw backward and downward, the reactionary force which makes for evil, ignorance and darkness. Between the two there is perpetual battle and struggle, oscillation of victory and defeat in which sometimes the upward and sometimes the downward forces prevail. This has been typified in the Vedic image of the struggle between the divine and the Titanic powers, the sons
1.21 - WALPURGIS-NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
Here, Doctor, Hold To me: in one jump we'll resume
An easier space, and from the crowd be free:
1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Think 'I' 'I' 'I' and Hold To that one thought to the exclusion of all others.
23rd October, 1936
--
M.: See whose thoughts they are. They will vanish. They have their root in the single 'I-thought'. Hold To it and they will disappear.
Again the Master pointed to the story of Punya and Papa in Yoga
1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Think I I I and Hold To that one thought to the exclusion of all others.
23rd October, 1936
--
M.: See whose thoughts they are. They will vanish. They have their root in the single I-thought. Hold To it and they will disappear.
Again the Master pointed to the story of Punya and Papa in Yoga
--
I in sleep. You say so now. Why? Because you Hold To the body.
Find out wherefrom this I comes. Then the Self is realised.
--
M.: Vichara is the process and the goal also. I AM is the goal and the final Reality. To Hold To it with effort is vichara. When spontaneous and natural it is Realisation.
Talk 391.
1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
'I' in sleep. You say so now. Why? Because you Hold To the body.
Find out wherefrom this 'I' comes. Then the Self is realised.
--
M.: Vichara is the process and the goal also. 'I AM' is the goal and the final Reality. To Hold To it with effort is vichara. When spontaneous and natural it is Realisation.
Talk 391.
13.05 - A Dream Of Surreal Science, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The Age of Reason came and deposed God. It said and proved rationally that God is an irrelevant, unnecessary quantity. Reason is sufficient to Hold Together mankind and the world, to develop, elevate and illumine them as much as it is necessary. The Great Revolution declared: the RepublicRespublicahas no need of God. Morality, a system of morals is the sole sufficient solid base; it is a known and proven reality, nothing illusory or imaginary, nothing nebulous or suppositional about it
Things went on well, at least one thought like that, for sometime, but then it was realised soon enough that something was missing in this rationalistic frame of life, for it was almost lifeless, dry: it does not evoke enthusiasm, does not drive man spontaneously towards higher hights and deeper depths. Man remains a groundling. God need not be there: but the feeling that is associated with God and the conception of Godwhich is usually called the religious feeling is a genuine human feeling and with the rejection of God, the feeling does not go, it persists. So a new religion is proposed, a Godless religion, a Natural Religion and it came to be called the Religion of Humanity. God was replaced by Humanity. Humanity is a collective reality: to serve it became the ideal, the summum bonum. And to serve is to worship and adore. Thus a new deity was installed. To give yourself wholly, to work for the welfare of humanity, body and mind, to love one and all human beings, particularly those who deserve love and care the poor, the needy, the lowlyto work so that they may be comforted, is to bring comfort to yourself, to your own soul. It is nothing short of the purest and deepest religious feeling.
1929-04-14 - Dangers of Yoga - Two paths, tapasya and surrender - Impulses, desires and Yoga - Difficulties - Unification around the psychic being - Ambition, undoing of many Yogis - Powers, misuse and right use of - How to recognise the Divine Will - Accept things that come from Divine - Vital devotion - Need of strong body and nerves - Inner being, invariable, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
There are two paths of Yoga, one of tapasy (discipline), and the other of surrender. The path of tapasy is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not Hold To its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine.
1929-06-09 - Nature of religion - Religion and the spiritual life - Descent of Divine Truth and Force - To be sure of your religion, country, family-choose your own - Religion and numbers, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
Religion belongs to the higher mind of humanity. It is the effort of mans higher mind to approach, as far as lies in its power, something beyond it, something to which humanity gives the name God or Spirit or Truth or Faith or Knowledge or the Infinite, some kind of Absolute, which the human mind cannot reach and yet tries to reach. Religion may be divine in its ultimate origin; in its actual nature it is not divine but human. In truth we should speak rather of religions than of religion; for the religions made by man are many. These different religions, even when they had not the same origin, have most of them been made in the same way. We know how the Christian religion came into existence. It was certainly not Jesus who made what is known as Christianity, but some learned and very clever men put their heads together and built it up into the thing we see. There was nothing divine in the way in which it was formed, and there is nothing divine either in the way in which it functions. And yet the excuse or occasion for the formation was undoubtedly some revelation from what one could call a Divine Being, a Being who came from elsewhere bringing down with him from a higher plane a certain Knowledge and Truth for the earth. He came and suffered for his Truth; but very few understood what he said, few cared to find and Hold To the Truth for which he suffered. Buddha retired from the world, sat down in meditation and discovered a way out of earthly suffering and misery, out of all this illness and death and desire and sin and hunger. He saw a Truth which he endeavoured to express and communicate to the disciples and followers who gathered around him. But even before he was dead, his teaching had already begun to be twisted and distorted. It was only after his disappearance that Buddhism as a full-fledged religion reared its head founded upon what the Buddha is supposed to have said and on the supposed significance of these reported sayings. But soon too, because the disciples and the disciples disciples could not agree on what the Master had said or what he meant by his utterances, there grew up a host of sects and sub-sects in the body of the parent religiona Southern Path, a Northern Path, a Far Eastern Path, each of them claiming to be the only, the original, the undefiled doctrine of the Buddha. The same fate overtook the teaching of the Christ; that too came to be made in the same way into a set and organised religion. It is often said that, if Jesus came back, he would not be able to recognise what he taught in the forms that have been imposed on it, and if Buddha were to come back and see what has been made of his teaching, he would immediately run back discouraged to Nirvana! All religions have each the same story to tell. The occasion for its birth is the coming of a great Teacher of the world. He comes and reveals and is the incarnation of a Divine Truth. But men seize upon it, trade upon it, make an almost political organisation out of it. The religion is equipped by them with a government and policy and laws, with its creeds and dogmas, its rules and regulations, its rites and ceremonies, all binding upon its adherents, all absolute and inviolable. Like the State, it too administers rewards to the loyal and assigns punishments for those that revolt or go astray, for the heretic and the renegade.
The first and principal article of these established and formal religions runs always, Mine is the supreme, the only truth, all others are in falsehood or inferior. For without this fundamental dogma, established credal religions could not have existed. If you do not believe and proclaim that you alone possess the one or the highest truth, you will not be able to impress people and make them flock to you.
1951-04-02 - Causes of accidents - Little entities, helpful or mischievous- incidents, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
As I was telling you at the beginning, if for some reason or other for example, lack of sleep, lack of rest or an absorbing preoccupation or all sorts of things which tire you, that is to say, when you are not above themif the vital envelope is a little damaged, it does not function perfectly and any current of force whatever which passes through is enough to produce an accident. In the final analysis, the accident comes always from that, it is what one may call inattentiveness or a slackening of consciousness. There are days when one feels quite not exactly uneasy, but as though one were trying to catch something which escapes, one cant Hold Together, one is as though half-diluted; these are the days of accidents. You must be attentive. Naturally, this is not to tell you to shut yourself up in your room and not to stir out when you feel like that! This is not what I mean. Rather I mean that you must watch all the more attentively, be all the more on your guard, not allow, precisely, this inattentiveness, this slackening of consciousness to come in.
Are there not accidents which are almost inevitable? I just read of a case cited by an American who had the gift of clairvoyance. A child was playing on a railway track, it was in danger. Suddenly the witness saw an apparition beside the child and he breathed a sigh of relief, thinking, The child will be saved. But to his great astonishment the apparition put its hand over the eyes of the child and threw it in some way under the train. This man was much troubled, he could not understand why a being whom he had taken for a higher being would push a child to its death.
1f.lovecraft - The Thing on the Doorstep, #Lovecraft - Poems, #unset, #Zen
peace before longthis thing wont Hold Together much more. Hope you
can read this. And kill that thingkill it.
1.fua - All who, reflecting as reflected see, #unset, #Arthur C Clarke, #Fiction
English version by Edward Fitzgerald Original Language Persian/Farsi All who, reflecting as reflected see Themselves in Me, and Me in them; not Me, But all of Me that of contracted Eye Is comprehensive of Infinity; Nor yet Themselves: no Selves, but of The All Fractions, from which they split and wither fall. As Water lifted from the Deep, again Falls back in individual Drops of Rain, Then melts into the Universal Main. All you have been, and seen, and done, and thought, Not You but I, have seen and been and wrought: I was the Sin that from Myself rebell'd; I the Remorse that tow'rd Myself compell'd; I was the Tajidar who led the Track; I was the little Briar that pull'd you back: Sin and Contrition -- Retribution owed, And cancell'd -- Pilgrim, Pilgrimage, and Road, Was but Myself toward Myself; and Your Arrival but Myself at my own Door; Who in your Fraction of Myself behold Myself within the Mirror Myself Hold To see Myself in, and each part of Me That sees himself, though drown'd, shall ever see. Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return, and back into your Sun subside.' [1831.jpg] -- from Poetry for the Spirit: Poems of Universal Wisdom and Beauty, Edited by Alan Jacobs <
1.fua - The Eternal Mirror, #unset, #Arthur C Clarke, #Fiction
English version by Edward Fitzgerald Original Language Persian/Farsi Not You but I, have seen and been and wrought. . . . Who in your Fraction of Myself behold Myself within the Mirror Myself Hold To see Myself in, and each part of Me That sees himself, though drown'd, shall ever see. Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return, and back into your Sun subside. <
1.rb - The Flight Of The Duchess, #Browning - Poems, #Robert Browning, #Poetry
We of the house Hold Took thought and debated.
Blessed was he whose back ached with the jerkin
1.rmr - Fear of the Inexplicable, #Rilke - Poems, #Rainer Maria Rilke, #Poetry
that we must always Hold To the difficult, then that which now
still seems to us the most alien will become what we most trust
20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
Hold To your flanks the two wings of
emptiness.2
--
Calm your mind and Hold To the wheel:
There is no other way to cross over to the other shore.
2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Nimai says to Gangadas: "I am not wilfully indifferent to a householder's duties. On the contrary, it is my desire to Hold To all sides. But, revered sir, I don't know what it is that draws me on. I don't know what to do. I want to cling to the shore but I cannot. My soul wanders away. I am helpless. My soul constantly wants to plunge headlong into the boundless Ocean."
MASTER: "Ah me!"
2.02 - Meeting With the Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
mother; (3) the mother who would Hold To herself the growing
child trying to push away; and finally (4) the desired but forbid
2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Keshab Sen once said about me: 'Now he asks us to Hold To both-God and the world.
But one day he will sting us.' No, that is not true. Why should I sting?"
--
MASTER (smiling): "I keep men's own ideals intact. I ask a Vaishnava to Hold To his Vaishnava attitude and a Sakta to his. But this also I say to them 'Never feel that your path alone is right and that the paths of others a wrong and full of errors. Hindus, Mussalmans, and Christians are going to the same destination by different paths. A man can realize God by following his own path if his prayer is sincere.
"Vijay's mother-in-law said to me, 'Why don't you tell Balarm that it unnecessary to worship God with form; that it will be enough if he prays to the formless Satchidananda?'
2.04 - Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
9:A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly Hold To the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
10:Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will310 using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MAHlMA: "Sir, can one who holds to 'that' also Hold To 'this'?"
MASTER: "Once, sitting on the bank of the Ganges neat the Panchavati, holding a rupee in one hand and clay in the other, I discriminated, 'The rupee is the clay-the clay is verily the rupee, and the rupee is verily the clay', and then threw the rupee into the river. But I was a little frightened. 'How foolish of me to offend the goddess of fortune!' I thought.
2.11 - The Boundaries of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
It is this ego-sense that gives a first basis of coherence to what otherwise might be a string or mass of floating impressions: all that is so sensed is referred to a corresponding artificial centre of mental consciousness in the understanding, the ego-idea. This ego-sense in the life stuff and this ego-idea in the mind maintain a constructed symbol of self, the separative ego, which does duty for the hidden real self, the spirit or true being. The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to Hold Together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there
The Boundaries of the Ignorance
2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "No, no. You must Hold To both. King Janaka paid attention to both religious and worldly duties and 'drank his milk from a brimming cup'." (All laugh.) GIRISH: "I have been thinking of leaving the theatre to the youngsters."
MASTER: "No, no. It is all right. You are doing good to many."
2.12 - THE MASTERS REMINISCENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"People say they will Hold To both God and the world. After drinking an ounce of wine, a man may be pleasantly intoxicated and also conscious of the world; but can he be both when he has drunk a great deal more?"
After the bliss of God nothing else tastes good. Then talk about 'woman and gold' stabs the heart, as it were. (Intoning) 'I cannot enjoy the talk of worldly people.' When a man becomes mad for God, he doesn't enjoy money or such things."
2.12 - The Way and the Bhakta, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
To this question Krishna replies with an emphatic decisiveness. "Those who found their mind in Me and by constant union, possessed of a supreme faith, seek after Me, I Hold To be the most perfectly in union of Yoga." The supreme faith is that which sees God in all and to its eye the manifestation and the non-manifestation are one Godhead. The perfect union is that which meets the Divine at every moment, in every action and with all the integrality of the nature. But those also who seek by a hard ascent after the indefinable unmanifest Immutable alone, arrive, says the Godhead, to Me. For they are not mistaken in their aim, but they follow a more difficult and a less complete and perfect path. At the easiest, to reach the unmanifest Absolute they have to climb through the manifest Immutable here. This manifest Immutable is my own all-pervading impersonality and silence; vast, unthinkable, immobile, constant, omnipresent, it supports the action of personality but does not share in it. It offers no Hold To the mind; it can only be gained by a motionless spiritual impersonality and silence and those who follow after it alone have to restrain altogether and even draw in completely the action of the mind and senses. But still by the equality of their understanding and by their seeing of one self in all things and by their tranquil benignancy of silent will for the good of all existences they too meet me in all objects and creatures. No less than those who unite themselves with the Divine in all ways of their existence, sarva-bhavena, and enter largely and fully into the unthinkable living fountainhead of universal things, divyam purus.am acintya-rupam, these seekers too who climb through this more difficult exclusive oneness towards a relationless unmanifest Absolute find in the end the same Eternal. But this is a less direct and more arduous way; it is not the full and natural movement of the spiritualised human nature.
And it must not be thought that because it is more arduous, therefore it is a higher and more effective process. The easier way of the Gita leads more rapidly, naturally and normally to
2.4.1 - Human Relations and the Spiritual Life, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
On the other hand, human society, human friendship, love, affection, fellow-feeling are mostly and usuallynot entirely or in all casesfounded on a vital basis and are ego-held at their centre. It is because of the pleasure of being loved, the pleasure of enlarging the ego by contact, mutual penetration of spirit, with another, the exhilaration of the vital interchange which feeds their personality that men usually love and there are also other and still more selfish motives that mix with this essential movement. There are of course higher spiritual, psychic, mental, vital elements that come in or can come in; but the whole thing is very mixed, even at its best. This is the reason why at a certain stage with or without apparent reason the world and life and human society and relations and philanthropy (which is as ego-ridden as the rest) begin to pall. There is sometimes an ostensible reasona disappointment of the surface vital, the withdrawal of affection by others, the perception that those loved or men generally are not what one thought them to be and a host of other causes; but often the cause is a secret disappointment of some part of the inner being, not translated or not well translated into the mind, because it expected from these things something which they cannot give. It is the case with many who turn or are pushed to the spiritual life. For some it takes the form of a vairgya which drives them towards ascetic indifference and gives the urge towards Moksha. For us, what we Hold To be necessary is that the mixture should disappear and that the consciousness should be established on a purer level (not only spiritual and psychic but a purer and higher mental, vital, physical consciousness) in which there is not this mixture. There one would feel the true Ananda of oneness and love and sympathy and fellowship, spiritual and self-existent in its basis but expressing itself through the other parts of the nature. If that is to happen, there must obviously be a change; the old form of these movements must drop off and leave room for a new and higher self to disclose its own way of expression and realisation of itself and of the Divine through these things that is the inner truth of the matter.
I take it therefore that the condition you describe is a period of transition and change, negative in its beginning, as these movements often are at first, so as to create a vacant space for the new positive to appear and live in it and fill it. But the vital, not having a long continued or at all sufficient or complete experience of what is to fill the vacancy, feels only the loss and regrets it even while another part of the being, another part even of the vital, is ready to let go what is disappearing and does not yearn to keep it. If it were not for this movement of the vital (which in your case has been very strong and large and avid of life), the disappearance of these things would, at least after the first sense of void, bring only a feeling of peace, relief and a still expectation of greater things. What is intended in the first place to fill the void was indicated in the peace and joy which came to you as the touch of Shivanaturally, this would not be all but a beginning, a basis for a new self, a new consciousness, an activity of a greater nature; as I told you, it is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. In that new consciousness there would be a new basis for relations with others; for an ascetic dryness or isolated loneliness cannot be your spiritual destiny since it is not consonant with your Swabhava which is made for joy, largeness, expansion, a comprehensive movement of the life-force. Therefore do not be discouraged; wait upon the purifying movement of Shiva.
3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
But we may admit the One in different ways. The Adwaitins affirmed the One, the Being, but put away "all things" as Maya, or they recognised the immanence of the Being in these becomings which are yet not-Self, not That. Vaishnava philosophy saw existence as eternally one in the Being, God, eternally many by His nature or conscious-energy in the souls whom He becomes or who exist in her. In Greece also Anaximander denied the multiple reality of the Becoming. Empedocles affirmed that the All is eternally one and many; all is one which becomes many and then again goes back to oneness. But Heraclitus will not so cut the knot of the riddle. "No," he says in effect, "I Hold To my idea of the eternal oneness of all things; never do they cease to be one. It is all my ever-living Fire that takes various shapes and names, changes itself into all that is and yet remains itself, not at all by any illusion or mere appearance of becoming, but with a severe and positive reality." All things then are in their reality and substance and law and reason of their being the One; the One in its shapes, values, changings becomes really all things. It changes and is yet immutable: for it does not increase or diminish, nor does it lose for a moment its eternal nature and identity which is that of the ever-living Fire. Many values which reduce themselves to the same standard and judge of all values; many forces which go back to the same unalterable energy; many becomings which both represent and amount to one identical Being.
Here Heraclitus brings in his formula of "One out of all and all out of One", which is his account of the process of the cosmos just as his formula "All things are one" is his account of the eternal truth of the cosmos. One, he says, in the process of the cosmos is always becoming all things from moment to moment, hence the eternal flux of things; but all things also are eternally going back to their principle of oneness; hence the unity of the cosmos, the sameness behind the flux of becoming, the stability of measures, the conservation of energy in all changes. This he explains farther by his theory of change as in its character a constant exchange. But is there then no end to this simultaneous upward and downward motion of things? As the downward has so far prevailed as to create the cosmos, will not the upward too prevail so as to dissolve it back into the ever-living Fire? Here we come to the question whether Heraclitus did or did not hold the theory of a periodic conflagration or pralaya. "Fire will come on all things and judge and convict them." If he held it, then we have again another striking coincidence of Heraclitus' thought with our familiar Indian notions, the periodic pralaya, the Puranic conflagration of the world by the appearance of the twelve suns, the Vedantic theory of the eternal cycles of manifestation and withdrawal from manifestation. In fact, both the lines of thought are essentially the same and had to arrive inevitably at the same conclusions.
3.7.1.12 - Karma and Justice, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
But still, since the mind of man is part of the universal mind and reflects something of it in a however broken or as yet imperfect and crookedly seeing fashion, there may well be something of a real truth behind this view, though it is not likely to be the whole or the well understood truth. There are some certain or probable laws of the universal working which are relevant to it and must enter into the account. First, it is sure that Nature has laws of which the observance leads to or helps well-being and of which the violation imposes suffering; but all of them cannot be given a moral significance. Then there is the certainty that there must be a moral law of cause and consequence in the total web of her weaving and this we would perhaps currently put into the formula that good produces good and evil evil, which is a proposition of undoubted truth, though also we see in this complicated world that evil comes out of what we Hold To be good, and again out of evil disengages itself something that yet turns to good. Perhaps our system of values is too rigidly precise or too narrowly relative; there are subtle things in the totality, minglings, interrelations, cross-currents, suppressed or hidden significances which we do not take into account. The formula is true, but is not the whole truth, at least as now understood in its first superficial significance.
And at any rate in the ordinary notion of Karma we are combining two different notions of good. I can well understand that moral good does or ought to produce and increase moral good and moral evil to farther and to create moral evil. It does so in myself. The habit of love confirms and enhances my power of love; it purifies my being and opens it to the universal good. The habit of hatred on the contrary corrupts my being, fills it with poison, with bad and morbid toxic matter, and opens it to the general power of evil. My love ought also by a prolongation or a return to produce love in others and my hatred to give rise to hatred; that happens to a certain, a great extent, but it need not be and is not an invariable or rigorous consequence; still we may well see and believe that love does throw out widening ripples and helps to elevate the world while hatred has the opposite consequence. But what is the necessary connection between this good and evil on the one hand and on the other pleasure and pain? Must the ethical power always turn perfectly into some term of kindred hedonistic result? Not entirely; for love is a joy in itself, but also love suffers; hatred is a troubled and self-afflicting thing, but has too its own perverse delight of itself and its gratifications; but in the end we may say that love, because it is born of the universal Delight, triumphs in its own nature and hatred because it is its denial or perversion, leads to a greater sum of misery to myself as to others. And of all true moral good and real evil this may be said that the one tends towards some supreme Right, the tam of the Vedic Rishis, the highest law of a highest Truth of our being and that Truth is the door of the spirits Ananda, its beatific nature, the other is a missing or perversion of the Right and the Truth and exposes us to its opposite, to false delight or suffering. And even in the perplexed steps of life some reflection of this identity must emerge.
4.02 - Humanity in Progress, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
Lord, that I might Hold To you the more closely, I
would that my consciousness were as wide as the
4.2.3 - Vigilance, Resolution, Will and the Divine Help, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
There is no reason why you should abandon hope of success in the Yoga. The state of depression which you now feel is temporary and it comes even upon the strongest sadhaks at one time or another or even often recurs. The only thing needed is to hold firm with the awakened part of the being, to reject all contrary suggestions and wait, opening yourself as much as you can to the true Power, till the crisis or change of which this depression is a stage, is completed. The suggestions which come to your mind telling you that you are not fit and that you must go back to the ordinary life, are false tamasic promptings from a hostile source. Ideas of this kind must always be rejected as inventions of the lower nature; even if they are founded on appearances which seem convincing to the ignorant mind, they are false, because they exaggerate a passing movement and represent it as the decisive and definite truth. There is only one truth in you on which you have to lay constant hold, the truth of your divine possibilities and the call of the higher Light to your nature. If you Hold To that always or, even if you are momentarily shaken from your hold, return constantly to it, it will justify itself in the end in spite of all difficulties and obstacles and stumblings. All in you that resists will disappear in time with the progressive unfolding of your spiritual nature.
The disabilities of your past character and mind and vital habits need not discourage you. Some of them are, no doubt, seriousespecially the animal sexuality of the vital parts and the support which the mind has given to it; but others have had to face obstacles as serious in themselves and have surmounted them in the purifying and liberating process of the Yoga. It may not be easy to get rid of them altogether and it may take time; but if you persist and refuse all justification and all possibility of return to these things, you are bound in the end to conquer.
4.3.3 - Dealing with Hostile Attacks, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
Yes, the difficulty is always that something in the nature gives a Hold To the attack. It either still indulges it and likes it or even, if wanting to be free, is too accustomed to receive and respond to the old feelings, thoughts, suggestions and does not yet know how not to respond. The first thing is for the mental being to stand back, refuse to accept, say This is no longer mine. Then, even if the vital feeling responds to the attack, one part of the nature can be free and observe and discourage it. The next thing is for this free part to impose the same will of detachment on the vital so that after a time this also when the attack comes feels that it is something foreign, not its own,as if a stranger had come into the room and was trying to impose his ideas or his will on the inmates. After that it becomes more easy to get rid of it altogether. Of course, there is the Mothers Force working, but this kind of assent from the mind and vital makes the result quick and easyotherwise it takes time and more labour and struggle.
***
Aeneid, #unset, #Arthur C Clarke, #Fiction
(I whom you Hold To be your enemy;
445
BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
leaves the student suspended between 2 1/2 and 15 millions. But if one has to Hold To the former
moderate figures, then the whole incrusted age of the world would be 131,600,000 years.****
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
us, then, Hold To what the old Esoteric doctrine teaches.
"When the first 'Seven' appeared on earth, they threw the seed of everything that grows on the land
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
the student to Hold To the doctrine of analogy and correspondences. Then it touches upon the mystery
of the Devas,
--
too frequent sophisms -- made to pass for scientific dicta -- to be incorrect. We Hold To Hermes and his
"Wisdom" -- in its universal character; they -- to Aristotle as against intuition and the experience of
BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
the Occultists meet successfully the two points, namely (a) the production of heat by friction -excitation of molecular motions; and (b) the conversion of heat into mechanical force, if they Hold To
the old "exploded" theory of heat being a substance or a fluid?"
--
modest geological and anthropological figures, by those who Hold To Biblical chronology. Thus
Karma adjusts even human laughter at the mutual expense of sects, learned societies, and individuals.
Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
It is probable that she has no connection with C.S.'s affairs; but all these influences Hold Together and to think of one calls up others.
Is it not an imagination?
COSA - BOOK VII, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
might provide milk for our infant state. For I did not Hold To my Lord
Jesus Christ, I, humbled, to the Humble; nor knew I yet whereto His
ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
In the Amelian, he teaches two matters, the physical and the intelligible, by which device he seeks to avoid the difficulties of dualism, crediting to intelligible matter any necessary form of Being, thus pushing physical matter into the outer darkness of non-being. So intelligible matter is still a form of Being, and we still Hold To monism; as intelligible matter may participate in the good; while matter physical remains evil, being a deprivation of good, not possessing it. This, of course is dualism; and he thus has a convenient pun on the word matter, by which he can be monist or dualist, as the fancy takes him, or as exigencies demand. This participation, therefore, does not eliminate the dualism,1297 while formally professing monism. Therefore Plotinos tries to choose between monism and dualism by surreptitiously accepting both.
In the Porphyrian period, he rejected the idea of intelligible matter.475 Forced to fashion entirely new arguments, he seizes as tool the Aristotelian distinction between potentiality and actuality, or energy as dynamic accomplishment.476 But no logical device can help a man to pull himself up by his boot-straps. If by Being you mean existence, then its opposite must be negative, and to speak of real non-being, as something that shares being, is an evasion. To say that matter remains non-being, while having the possibility of future Being, which however can never be actualized, is mere juggling with words. Even if matter is no more than a weak, confused image, it is not non-being. If it is a positive lie, it is not non-being. To talk of a higher degree of Non-being, that is real non-being, is simply to confuse the actuality intended with the thought of non-being, which of course is a thought as actually existing as any other. Moreover if matter is imperishable, it cannot be non-being; and if it possesses Being potentially, it certainly is not non-existence. The Aristotelian potentiality could help to create this evasion, but did not remove its real nature; it merely supplied Plotinos with an intellectual device to characterize something that would not be actually existing as still having the possibility of existence; but this is not non-existence. In another writing477 of this period Plotinos continues his evasions about the origin and nature of matter. First, he grants that it is something that is not original, being later than many earthly, and all intelligible objects; although, if he had returned to the conception of intelligible matter, he would have been at liberty to assert the originality of the latter. Then he holds that Being is common to both form and matter, as to quality, but not as to1298 quantity. Last, he closes the paragraph by saying that perhaps form and matter do not come from the same origin, as there is a difference between them.
ENNEAD 06.05 - The One Identical Essence is Everywhere Entirely Present., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
1. It is a common conception of human thought that a principle single in number and identical is everywhere present in its entirety; for it is an instinctive and universal truism that the divinity which dwells within each of us is single and identical in all.3 It cannot be expected that the men who will use this expression should be able to explain how God is present in us, and without subjecting their opinion to the scrutiny of reason; they will only affirm that such is the state of the case; and resting in this conception which is the spontaneous result of their understanding, they will all Hold To this something that is single and only, and will refuse to give up this unity. That is the most solid principle of all, a principle that our souls whisper instinctively, and which is not deduced from the observation of particular things, but which claims our attention far before them, even before the maxim that everything aspires to the Good. Now this principle is true if all the beings aspire to unity, form an unity and tend towards unity. This unity, advancing towards all other things, so far as it can advance seems to be manifold, and indeed becomes so, in certain respects, but the ancient nature which is the desire of the Good, that belongs to itself, really leads to unity; and every315 nature aspires to possess this unity by turning towards itself; for the good of the nature which is One, is to belong to oneself, to be oneself; that is, to unify oneself. That is why it is reasonably said that the Good peculiarly belongs to (this nature), and must not be sought outside of it. How indeed could the Good have fallen outside of the essence, or be found in non-essence? It must evidently be sought in essence, since itself is not non-essence. If then the Good be essence, and may be found in essence, it must be within itself in each of us. We cannot, therefore, be far from essence, but we are in it. Neither is it far from us. All (beings), therefore, constitute but a unity.
"BEING" IS THE BASIS OF JUDGMENT IN THINGS PARTICIPATING IN BEING.
r1914 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The real defect of Tapas is imperfect Ishita preventing the full play of Aishwarya, Vashita, by giving a large Hold To the Adverse,just as in utthapana the real obstacle is defect of Anima which prevents the full play of Laghima-Mahima by giving a large Hold To the opposition of the established physical powers.
There have been some movements of effective Ishita, but its general force is still submerged & tardy of effect, or, by result of tardiness, finally ineffective or [effective]1 at wrong time & in wrong circumstance.
r1915 05 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Aishwarya-Vashita is almost all-victorious this morning upon things in motion; only the insufficiency of the Ishita gives a Hold To the resistance. Things in station feel the force, but resist successfully the exact fulfilment.
Where there is fixed intention with rapid movement, the Power does not as yet prevail. Fixed tendency, generally, is still an imperfectly mastered obstacle.
Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism
I am Brahman or I am Siva; thus he continues to Hold To Brahman or Siva; this will ultimately end on the residual Being as Brahman or
Siva which he will realise to be Pure Being, i.e. the Self.
Talks 176-200, #Talks, #Sri Ramana Maharshi, #Hinduism
Just on waking from sleep and before becoming aware of the world there is that pure I-I. Hold To it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.
Talk 197.
The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
to Hold To a stria S >R pattern, appears to be lapsing into an
esoteric scholasticism. Where it has abandoned S >R in favour of
The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
appearances or to Hold Too tightly to any
view or idea simply because one is
The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
You might wonder why we Hold To be water what others consider to be clouds. But by
studying the manner in which the sculptor represents water and clouds elsewhere, you will
the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
7) When you have seen your aim, Hold To it, firm and unshakeable. ~ Dhammapada
8) Turn not thy head from this path till thou art led to its end; keep ever near to this door till it is opened. Let not thy eyes be shut; seek well and thou shalt find. ~ Farid-ud-diu-attar
--
4) The mind is restless, strong, insistent, violently disturbing; to control it I Hold To be as difficult as to control the wind. ~ Bhagavad Gita VI
5) Just as a fly settles now on an unclean sore in the body, now on the offerings consecrated to the gods, so the mind of a worldly man stops for a moment upon religious ideas, but the next it strays away to the pleasures of luxury and lust. ~ Ramakrishna
--
12)The man who has conquered his unreined desires, offers no Hold To sorrow; it glides over him like water over the leaves of the lotus. ~ Buddhist Texts
13) They have sown the wind and they shall reap the whirlwind. ~ Hosea VIII
The Gospel According to Luke, #The Bible, #Anonymous, #Various
1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will Hold To the one, and despise the other. Ye cannot serve God and mammon.
A Saying Against the Pharisees
The Gospel According to Mark, #The Bible, #Anonymous, #Various
6 And he said to them, "Well did Isaiah prophesy of you hypocrites, as it is written, `This people honors me with their lips, but their heart is far away from me; 7 But in vain do they worship me, teaching as doctrines the precepts of men.' 8 "Neglecting the commandment of God, you Hold To the tradition of men."
9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. 10 For Moses said, `Honor your father and your mother'; and, `He who speaks evil of father or mother, is to be put to death'; 11 but you say, 'If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),' 12 you no longer permit him to do anything for his father or his mother; 13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that."
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Goodreads author - Robert_Holdstock
Wicker Park(2004) - A young Chicago advertising executive believes a woman he sees in a caf is his long-lost love. His conviction leads to obsession, as he puts his life on hold to trail her.
Adrian Holdstock
All I Ask of Myself Is That I Hold Together
Freehold Township, New Jersey
Hold to a Dream
Robert Holdstock
Robert Holdstock bibliography
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Upper Freehold Township, New Jersey
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