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1.19 - On Talking
1.200-1.224 Talks
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1.300 - 1.400 Talks
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Talks 051-075
Talks 076-099
Talks 100-125
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Talks 151-175
Talks 176-200
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Talks With Sri Aurobindo 1
Talks With Sri Aurobindo 2
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

talkative ::: a. --> Given to much talking.

talked ::: imp. & p. p. --> of Talk

talker ::: n. --> One who talks; especially, one who is noted for his power of conversing readily or agreeably; a conversationist.
A loquacious person, male or female; a prattler; a babbler; also, a boaster; a braggart; -- used in contempt or reproach.

talking ::: p. pr. & vb. n. --> of Talk ::: a. --> That talks; able to utter words; as, a talking parrot.
Given to talk; loquacious.

talk ::: n. --> To utter words; esp., to converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts.
To confer; to reason; to consult.
To prate; to speak impertinently.
The act of talking; especially, familiar converse; mutual discourse; that which is uttered, especially in familiar conversation, or the mutual converse of two or more.
Report; rumor; as, to hear talk of war.

Talk has a tendency to externalise the being.

Talking of an unnecessary character tires (he inner being because the talk comes from (he outer nature while the inner has to supply the energy which it feels squandered away.

A {Unix} program and
{protocol} supporting conversation between two or more users
who may be logged into the same computer or different
computers on a network. Variants include {ntalk}, {ytalk},
and {ports} or {emulators} of these programs for other
{Unix} has the {talk} program and {protocol} and its variants
{xtalk} and {ytalk} for the {X Window System}; {VMS} has
{phone}; {Windows for Workgroups} has {chat}. {ITS} also has
a talk system. These split the screen into separate areas for
each user.
{Unix}'s {write} command can also be used, though it does not
attempt to separate input and output on the screen.
Users of such systems are said to be in {talk mode} which has
many conventional abbreviations and idioms. Most of these
survived into {chat} jargon, but many fell out of common use
with the migration of {user} prattle from talk-like systems to
{chat} systems in the early 1990s. These disused
talk-specific forms include:
"BYE?" - are you ready to close the conversation? This is the
standard way to end a talk-mode conversation; the other person
types "BYE" to confirm, or else continues the conversation.
"JAM"/"MIN" - just a minute
"O" - "over" (I have stopped talking). Also "/" as in x/y - x
over y, or two newlines (the latter being the most common).
"OO" - "over and out" - end of conversation.
"\" - Greek {lambda}.
"R U THERE?" - are you there?
"SEC" - wait a second.
"/\/\/" - laughter. But on a {MUD}, this usually means
"earthquake fault".
See also {talk bomb}.

talk bomb

talker system

talk mode
Using a {talk} system. E.g., "{B1FF} had me in talk
mode for hours last night. I had to bring his box down just
to get him to shut up."
The (1980s?) term now is as dated as talk itself which has
been largely replaced by {chat}.
[{Jargon File}]

talkative ::: a. --> Given to much talking.

talked ::: imp. & p. p. --> of Talk

talker ::: n. --> One who talks; especially, one who is noted for his power of conversing readily or agreeably; a conversationist.
A loquacious person, male or female; a prattler; a babbler; also, a boaster; a braggart; -- used in contempt or reproach.

talking ::: p. pr. & vb. n. --> of Talk ::: a. --> That talks; able to utter words; as, a talking parrot.
Given to talk; loquacious.

talk ::: n. --> To utter words; esp., to converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts.
To confer; to reason; to consult.
To prate; to speak impertinently.
The act of talking; especially, familiar converse; mutual discourse; that which is uttered, especially in familiar conversation, or the mutual converse of two or more.
Report; rumor; as, to hear talk of war.

talk ::: (chat, tool, networking, messaging) A Unix program and protocol supporting conversation between two or more users who may be logged into the same computer or different computers on a network. Variants include ntalk, ytalk, and ports or emulators of these programs for other platforms.Unix has the talk program and protocol and its variants xtalk and ytalk for the X Window System; VMS has phone; Windows for Workgroups has chat. ITS also has a talk system. These split the screen into separate areas for each user.Unix's write command can also be used, though it does not attempt to separate input and output on the screen.Users of such systems are said to be in talk mode which has many conventional abbreviations and idioms. Most of these survived into chat jargon, but many fell out of common use with the migration of user prattle from talk-like systems to chat systems in the early 1990s. These disused talk-specific forms include:BYE? - are you ready to close the conversation? This is the standard way to end a talk-mode conversation; the other person types BYE to confirm, or else continues the conversation.JAM/MIN - just a minuteO - over (I have stopped talking). Also / as in x/y - x over y, or two newlines (the latter being the most common).OO - over and out - end of conversation.\ - Greek lambda.R U THERE? - are you there?SEC - wait a second./\/\/ - laughter. But on a MUD, this usually means earthquake fault.See also talk bomb. (1998-01-25)

talk mode ::: (chat) Using a talk system. E.g., B1FF had me in talk mode for hours last night. I had to bring his box down just to get him to shut up.The (1980s?) term now is as dated as talk itself which has been largely replaced by chat.[Jargon File] (1998-01-19)

Talk has a tendency to externalise the being.

Talking of an unnecessary character tires (he inner being because the talk comes from (he outer nature while the inner has to supply the energy which it feels squandered away.

--- QUOTES [111 / 111 - 500 / 45179] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   44 Sri Ramana Maharshi
   10 Sri Aurobindo
   7 The Mother
   4 Sri Ramakrishna
   3 A B Purani
   2 Kabir
   2 George Carlin
   2 Bill Hicks
   2 Aleister Crowley
   1 William Faulkner
   1 Waking Life
   1 Ursula K Le Guin
   1 Tom Butler-Bowdon
   1 Terry Pratchett
   1 Talk 606.
   1 Taigu Ryokan
   1 Swami Vivekananda
   1 Saul Williams
   1 Robert Heinlein
   1 Plato
   1 Nisargadatta
   1 Nirodbaran
   1 Nik Douglas and Penny Slinger
   1 Mortimer J Adler
   1 Michio Kaku
   1 Masaaki Hatsumi
   1 Leo Tolstoy
   1 Ken Wilber
   1 Joseph Campbell
   1 Jordan Peterson
   1 Jean-Jacques Rousseau
   1 James S A Corey
   1 Jalaluddin Rumi
   1 G K Chesterton
   1 Friedrich Nietzsche
   1 Emanuel Swedenborg
   1 Charles F Haanel
   1 Carl Jung
   1 Benjamin Disraeli
   1 Aristotle
   1 Allen Ginsberg
   1 Alan Watts.


   7 Toba Beta
   6 George Herbert
   5 Plato
   5 Girl Talk
   3 William Shakespeare
   3 Stephen King
   3 Seth Godin
   3 Rick Riordan
   3 Matt Haig
   3 Mason Cooley
   3 John Green
   3 Jodi Picoult
   3 Benjamin Franklin
   3 Anonymous
   2 Wale
   2 Vladimir Nabokov
   2 Ursula K Le Guin
   2 T S Eliot
   2 Sylvia Plath
   2 Seneca the Younger
   2 Rihanna
   2 Ray Bradbury
   2 Patricia H Rushford
   2 Oliver Goldsmith
   2 Nalini Singh
   2 Molly Ringle
   2 Lewis Carroll
   2 Laozi
   2 Kristen Ashley
   2 Kresley Cole
   2 Kim Kardashian
   2 John Grisham
   2 John Dryden
   2 John C Maxwell
   2 Johann Wolfgang von Goethe
   2 Joe Hill
   2 J A Saare
   2 Jane Kaczmarek
   2 Humphrey Bogart
   2 Glenn Beck
   2 Francis Bacon
   2 Ernest Hemingway
   2 E L James
   2 Drake
   2 Douglas Adams
   2 Courtney Milan
   2 Christy Pastore
   2 Charles Dickens
   2 C D Reiss
   2 Carlo Goldoni
   2 Bruce Springsteen
   2 Bob Dylan
   2 Asa Don Brown
   2 Allen Iverson

1:You must only trust God. ~ Sri Ramana Maharshi, Talks 43,
2:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks 70,
3:No more talk. I'm sick of people talking. Train. ~ Masaaki Hatsumi,
4:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks 580,
5:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk 234,
6:What do you say we lighten things up and talk about abortion? ~ Bill Hicks,
7:Think as the wise men think, but talk like the simple people do. ~ Aristotle,
8:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks 196,
9:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks 18,
10:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
11:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks 198,
12:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks 650,
13:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks 2020-08-29,
14:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks 453,
15:So long as duality persists in you the Guru is necessary. ~ Sri Ramana Maharshi, Talks 282,
16:Guru's Grace is like a hand extended to help you out of water. ~ Sri Ramana Maharshi, Talks 398,
17:Sometimes thinking is like talking to another person, but that person is also you. ~ Terry Pratchett,
18:Talk 606., ~ Talk 606.,
19:Mr. Venkatakrishnayya, a lawyer-devotee, visited Sri Bhagavan ten years before and asked Him what he should do to improve himself.Sri Bhagavan told him to perform Gayatri Japa. The young man went away satisfied. When he returned after some years, he asked:D.: If I meditate on the meaning of the Gayatri mantra, my mind again wanders. What is to be done?M.: Were you told to meditate on the mantra or its meaning? You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
20:Let the man find out his undying Self and die and be immortal and happy. ~ Sri Ramana Maharshi, Talks N64,
21:Grace is ever present. All that is necessary is that you surrender to it. ~ Sri Ramana Maharshi, Talks 472,
22:People who know little are usually great talkers, while men who know much say little. ~ Jean-Jacques Rousseau,
23:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks 294,
24:God does not require an intermediary.Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks 594,
25:When the source of the 'I-throught' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, Talks 130,
26:When enquiry continues automatically, it results in contempt for wealth, fame, ease, pleasure, etc. ~ Sri Ramana Maharshi, Talks 2020-08-27,
27:There are people who spout verses from the Scriptures and talk big, but in their conduct they are quite different. ~ Sri Ramakrishna,
28:True knowledge is not attained by thinking. It is what you are; it is what you become. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO ,
29:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks 594,
30:The thoughts change but not you.Let go the passing throughts and hold on to the unchanging Self. ~ Sri Ramana Maharshi, Talks 524,
31:All the media and the politicians ever talk about is things that separate us, things that make us different from one another ~ George Carlin,
32:Dreams :::in this dream world we doze and talk of dreams -- dream, dream on, as much as you wish ~ Taigu Ryokan,
33:If you go on working with the light available, you will meet your Master, as he himself will be seeking you. ~ Sri Ramana Maharshi, Talks 2020-08-31,
34:The only useful purpose of the present birth is to turn within and realise the Self.There is nothing else to do. ~ Sri Ramana Maharshi, Talks 219,
35:Your trust in God is sufficient to save you from rebirths. Cast all burden on Him. Have faith and that will save you. ~ Sri Ramana Maharshi, Talks 2020-08-30,
36:You can say that the Supermind is harder than diamond and yet more fluid than gas. ~ A B Purani, Evening Talks with Sri Aurobindo by A B Purani p. 478.,
37:Q:There are several asanas mentioned. Which of them is the best?M:Nididhyasana (one-pointedness of the mind) is the best. ~ Sri Ramana Maharshi, Talks 557,
38:And she was his messiah like that stranger may be yours. Who holds a subtle knife that carves through worlds like magic doors ~ Saul Williams, Talk to Strangers ,
39:Q:Should we read Gita once in a while?M:Always.Q:May we read the Bible?M:The Bible and the Gita are the same. ~ Sri Ramana Maharshi, Talks 164,
40:Mind your business.Take care of what you came here for.Find the 'I' first and you may afterwards speak of other matters. ~ Sri Ramana Maharshi, Talks 161,
41:Q.: There is conflict in the teachings of Aurobindo and of the Mother.M.: First surrender the Self and then harmonise the conflicts. ~ Sri Ramana Maharshi, Talks 164,
42:I hardly ever talk- words seem such a waste, and they are none of them true. No one has yet invented a language from my point of view. ~ Aleister Crowley, Diary of a Drug Fiend ,
43:The European talks of progress because by the aid of a few scientific discoveries, he has established a society which has mistaken comfort for civilization. ~ Benjamin Disraeli,
44:Out beyond ideas of wrong-doing and right-doing there is a field. I will meet you there. When the soul lies down in that grass the world is too full to talk about. ~ Jalaluddin Rumi,
45:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
46:People who deny the existence of dragons are often eaten by dragons from within. ~ Ursula K Le Guin, The Wave in the Mind: Talks and Essays on the Writer the Reader and the Imagination,
47:Solitude is for me a fount of healing which makes my life worth living. Talking is often a torment for me, and I need many days of silence to recover from the futility of words. ~ Carl Jung,
48:And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. ~ Sri Aurobindo, TLD Talks 151-175,
49:To bring about peace means to be free from thoughts and to abide as Pure Consciousness.If one remains at peace oneself, there is only peace all about. ~ Sri Ramana Maharshi, Talks 453,
50:The next time you try to seduce anyone, don't do it with talk, with words. Women know more about words than men ever will. And they know how little they can ever possibly mean. ~ William Faulkner,
51:Q.: But the mind slips away from our control.M.: Be it so. Do not think of it. When you recollect yourself bring it back and turn it inward. That is enough. ~ Sri Ramana Maharshi, Talks 398,
52:So often, science fiction helps to get young people interested in science. That's why I don't mind talking about science fiction. It has a real role to play: to seize the imagination. ~ Michio Kaku,
53:Repeat the old practice, "To whom do thoughts arise?"Keep up the practice until there are no breaks.Practice alone will bring about continuity of awareness. ~ Sri Ramana Maharshi, Talks 628,
54:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another. ~ Emanuel Swedenborg, Secrets of Heaven ,
55:God shall grow up while the wise men talk and sleep;For man shall not know the coming till its hourAnd belief shall be not till the work is done. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
56:He who seeks God with a longing heart can see Him, talk to Him as I am talking to you. Believe my words when I say that God can be seen. But ah! To whom am I saying these words? Who will believe me? ~ Sri Ramakrishna,
57:As long as I talked unceasingly about the Lord,The Lord stayed away, kept at a distance.But when I silenced my mouth, sat very stillAnd fixed my mind at the doorway of the Lord,I was linked to the music of the Word,And all my talking came to an end. ~ Kabir,
58:One should not use the name of God artificially and superficially without feeling.To use the name of God one must call upon Him and surrender to Him unreservedly.After such surrender the name of God is constantly with the man. ~ Sri Ramana Maharshi, Talks 426,
59:Talk 6.A question was asked by a monk (sannyasi) about how to prevent the mind from being distracted.M.: You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
60:Talk 12.A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing and wanted to hear something from the Maharshi.M.: You know that you know nothing. Find out that knowledge. That is liberation (mukti). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
61:The final result is a system where programmers, artists, animators, and designers are productively programming directly in an S-expression Scheme-like language. Dan closed his talk by wowing the audience with the trailer for the game, which has now been released and is garnering extremely positive reviews. ~,
62:D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant's progress towards Self-RealisationM.: The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure to gauge the progress. ~ Sri Ramana Maharshi, Talks 427,
63:To me a book is a message from the gods to mankind; or, if not, should never be published at all. A message from the gods should be delivered at once. It is damnably blasphemous to talk about the autumn season and so on. How dare the author or publisher demand a price for doing his duty, the highest and most honorable to which a man can be called? ~ Aleister Crowley,
64:Just as anyone who listens to the muse will hear, you can write out of your own intention or out of inspiration. There is such a thing. It comes up and talks. And those who have heard deeply the rhythms and hymns of the gods, can recite those hymns in such a way that the gods will be attracted. ~ Joseph Campbell, The Hero's Journey: Joseph Campbell on His Life & Works ,
65:It is time to put up a love-swing!Tie the body and then tie the mind so that they swing between the arms of the Secret One you love,Bring the water that falls from the clouds to your eyes,and cover yourself inside entirely with the shadow of night.Bring your face up close to his ear,and then talk only about what you want deeply to happen. ~ Kabir,
66:D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks 293,
67:Why does an apple fall when it is ripe? Is it brought down by the force of gravity? Is it because its stalk withers? Because it is dried by the sun, because it grows too heavy, or because the boy standing under the tree wants to eat it? None of these is the cause.... Every action of theirs, that seems to them an act of their own freewill is in the historical sense not free at all but is bound up with the whole course of history and preordained from all eternity. ~ Leo Tolstoy, War and Peace ,
68:Those who really want to be yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life - think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success and this is the way great spiritual giants are produced. Others are mere talking-machines. If we really want to be blessed and make others blessed, we must go deeper. ~ Swami Vivekananda, Raja-Yoga Pratyahara and Dharana,
69:D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?M.: Not to be swayed by them.D.: Grace is necessary.M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace. ~ Sri Ramana Maharshi, Talks 319,
70:Talk 10.A visitor asked how to realise oneself in accordance with Maharshi's instructions, contained in his text of Truth Revealed, verse 9, supplement. The difficulty was in controlling the mind.M.: It is to be done by controlling the breath. If you practise it by yourself without other help, then the mind is controlled. Otherwise the mind comes under control spontaneously in the presence of a superior power. Such is the greatness of association with the wise (satsanga). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
71:31. For your exercise this week, visualize your friend, see him exactly as you last saw him, see the room, the furniture, recall the conversation, now see his face, see it distinctly, now talk to him about some subject of mutual interest; see his expression change, watch him smile. Can you do this? All right, you can; then arouse his interest, tell him a story of adventure, see his eyes light up with the spirit of fun or excitement. Can you do all of this? If so, your imagination is good, you are making excellent progress. ~ Charles F Haanel, The Master Key System ,
72:The miraculous or extraordinary powers acquired by Yogis on the vital plane are not all true in the physical. There are many pit-falls in the vital. These vital powers take up even a man like Hitler and make him do things by suggesting to him - "It shall happen". There are quite a number of cases of Sadhaks who have lost their Sadhana by listening to these voices from the vital-world. And the humour of it all is that they all say that they come either from the Mother or from me! ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (page no-614),
73:Talk 15.A question was asked about the Upanishadic passage, "The Supreme Spirit is subtler than the subtlest and larger than the largest."M.: Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.Further, the Tamil saint Manickavachagar has said of the specks dancing in a beam of sunlight, that if each represents a universe, the whole sunlight will represent the Supreme Being. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
74:Imaginary Bondage ::: Once you realize that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realization you identify yourself with externals, like the body, the mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation, and destruction, that you may be free from your imaginary bondage. ~ Nisargadatta, I Am That Talks with Sri Nisargadatta,
75:How to open to the Mother? The following are the means:(1) To remember You constantly or from time to time--Good.(2) By taking Your name through Japa [mantra; repeating the Mother's name]--Helpful.(3) With the help of meditation--More difficult if one has not the habit of meditation.(4) By conversation about You with those who love and respect You--Risky because, when talking, often some nonsense or at least some useless things can be said.(5) By reading Your books--Good.(6) By spending time in thoughts of You--Very good.(7) By sincere prayers--Good. ~ The Mother, Words Of The Mother II ,
76:DR. MANILAL: How can one succeed in meditation?SRI AUROBINDO: By quietude of mind. There is not only the Infinite in itself, but also an infinite sea of peace, joy, light, power above the head. The golden Lid, Hiranmaya Patram, intervenes between the mind and what is above the mind. Once you break this lid ( making a movement of the hands above the head ) they can come down any time at your will. But for that, quietude is essential. Of course, there are people who can get them without first establishing the quietude, but it is very difficult. ( On 13-12-1938 ) ~ Sri Aurobindo, TALKS WITH SRI AUROBINDO VOLUME 1 BY NIRODBARAN (Page no.17),
77:I too have been into the underworld, like Odysseus, and will often be there again; and I have not only sacrificed just rams to be able to talk with the dead, but my own blood as well. There have been four pairs who did not refuse themselves to me: Epicurus and Montaigne, Goethe and Spinoza, Plato and Rousseau, Pascal and Schopenhauer. With these I had come to terms when I have wandered long alone, and from them will I accept judgment. May the living forgive me if they sometimes appear to me as shades, so pale and ill-humored, so restless and, alas!, so lusting for life. Eternal liveliness is what counts beyond eternal life. ~ Friedrich Nietzsche, Human All Too Human "Assorted Opinions and Maxims,
78:Did you know that when a guy comes, he comes 200 million sperm? And you're trying to tell me that your child is special because one out of 200 million -- that load! we're talking one load! -- connected. Gee, what are the fucking odds? 200 million; you know what that means? I have wiped civilizations off my chest with a gray gym sock. That is special. Entire nations have flaked and crusted in the hair around my navel! That is special. And I want you to remember that, you two egg-carrying beings out there, with that holier-than-thou "we have the gift of life" attitude. I've tossed my underpants...while napping! Boom! A milky way shoots into my jockey shorts, "Aaaah, what's for fucking breakfast? ~ Bill Hicks,
79:The truth is that Tolstoy, with his immense genius, with his colossal faith, with his vast fearlessness and vast knowledge of life, is deficient in one faculty and one faculty alone. He is not a mystic; and therefore he has a tendency to go mad. Men talk of the extravagances and frenzies that have been produced by mysticism; they are a mere drop in the bucket. In the main, and from the beginning of time, mysticism has kept men sane. The thing that has driven them mad was logic. ...The only thing that has kept the race of men from the mad extremes of the convent and the pirate-galley, the night-club and the lethal chamber, has been mysticism - the belief that logic is misleading, and that things are not what they seem. ~ G K Chesterton, Tolstoy ,
80:D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation.M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest. ~ Sri Ramana Maharshi, Talks 513,
81:It marshals a vast amount of scientific evidence, from physics to biology, and offers extensive arguments, all geared to objectively proving the holistic nature of the universe. It fails to see that if we take a bunch of egos with atomistic concepts and teach them that the universe is holistic, all we will actually get is a bunch of egos with holistic concepts. Precisely because this monological approach, with its unskillful interpretation of an otherwise genuine intuition, ignores or neglects the "I" and the "we" dimensions, it doesn't understand very well the exact nature of the inner transformations that are necessary in the first place in order to be able to find an identity that embraces the manifest All. Talk about the All as much as we want, nothing fundamentally changes. ~ Ken Wilber, Sex Ecology Spirituality ,
82:Talk 3.A question was asked as to the nature of happiness.M.: If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view?In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
83:To know that you are God is another way of saying that you feel completely with this universe. You feel profoundly rooted in it and connected with it. You feel, in other words, that the whole energy, which expresses itself in the galaxies, is intimate. It is not something to which you are a stranger, but it is that with which you, whatever it is, are intimately bound up. That in your seeing, your hearing, your talking, your thinking, your moving, you express that which it is that moves the sun and other stars. And if you don't know that, if you don't feel that, well naturally you feel alien, you feel a stranger in the world. And if you feel a stranger you feel hostile, and therefore you start to bulldoze things about, to beat it up and to try to make the world submit to your will, and you become a real troublemaker. ~ Alan Watts.,
84:'And I protested. ''What do you mean, Diotima? Are you actually saying Love is ugly and bad?''''Watch what you say!'' she exclaimed. ''Do you really think that if something is not beautiful it has to be ugly?''''I certainly do''.''And something that is not wise is ignorant, I suppose? Have you not noticed that there is something in between wisdom and ignorance?''''And what is that?''''Correct belief. 148 I am talking about having a correct belief without being able to give a reason for it. Don't you realise that this state cannot be called knowing - for how can it be knowledge 149 if it lacks reason?And it is not ignorance either - for how can it be ignorance if it has hit upon the truth? Correct belief clearly occupies just such a middle state, between wisdom 150 and ignorance''. ~ Plato, Symposium 202a,
85:PURANI: There was some effort. Only, you can say that the effort was negligible in proportion to the success. SRI AUROBINDO: It is not a question of proportion. One may have put in a great deal of effort and yet there could be no result because there was not a complete and total sincerity. On the other hand, when the result comes with little effort it is because the whole being has responded-- and Grace found it possible to act. All the same, effort is a contributory factor. Sometimes one goes on making an effort with no result or even the condition becomes worse. And when one has given it up, one finds suddenly that the result has come. It may be that the effort was keeping up the resistance too. And when the effort is given up, the resistance says, "This fellow has given up effort. What is the use of resisting anymore?" ( Laughter ) ~ Nirodbaran, TALKS WITH SRI AUROBINDO VOLUME 1 405,
86:Talk 183.A gentleman from Bombay said: "I asked Mother in Sri Aurobindo Ashram the following question: 'I keep my mind blank without thoughts arising so that God might show Himself in His true Being. But I do not perceive anything."The reply was to this effect: 'The attitude is right. The Power will come down from above. It is a direct experience'."So he asked what further he should do.M.: Be what you are. There is nothing to come down or become manifest. All that is needful is to lose the ego, That what is, is always there. Even now you are That. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought "I have not seen," the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more! ~ Sri Ramana Maharshi,
87:DISCIPLE: It is said that the psychic is a spark of the Divine.SRI AUROBINDO: Yes.DISCIPLE: Then it seems that the function of the psychic being is the same as that of Vedic Agni, who is the leader of the journey?SRI AUROBINDO: Yes. Agni is the God of the Psychic and, among the other things it does, it leads the upward journey.DISCIPLE: How does the psychic carry the personalities formed in this life into another life?SRI AUROBINDO: After death, it gathers its elements and carries them onward to another birth. But it is not the same personality that is born. People easily misunderstand these things, specially when they are put in terms of the mind. The past personality is taken only as the basis but a new personality is put forward. If it was the same personality, then it would act exactly in the same manner and there would be no meaning in that. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (page no 665-666),
88:The hell I won't talk that way! Peter, an eternity here without her is not an eternity of bliss; it is an eternity of boredom and loneliness and grief. You think this damned gaudy halo means anything to me when I know--yes, you've convinced me!--that my beloved is burning in the Pit? I didn't ask much. Just to be allowed to live with her. I was willing to wash dishes forever if only I could see her smile, hear her voice, touch her hand! She's been shipped on a technicality and you know it! Snobbish, bad-tempered angels get to live here without ever doing one lick to deserve it. But my Marga, who is a real angel if one ever lived, gets turned down and sent to Hell to everlasting torture on a childish twist in the rules. You can tell the Father and His sweet-talking Son and that sneaky Ghost that they can take their gaudy Holy City and shove it! If Margrethe has to be in Hell, that's where I want to be! ~ Robert Heinlein, Alexander Hergensheimer in Job: A Comedy of Justice (1984).,
89:"Oi, Pampaw," Diogo said as the door to the public hall slid open. "You hear that Eros started talking?"Miller lifted himself to one elbow."Sí," Diogo said. "Whatever that shit is, it started broadcasting. There's even words and shit. I've got a feed. You want a listen?"No, Miller thought. No, I have seen those corridors. What's happened to those people almost happened to me. I don't want anything to do with that abomination."Sure," he said.Diogo scooped up his own hand terminal and keyed in something. Miller's terminal chimed that it had received the new feed route. "Chica perdída in ops been mixing a bunch of it to bhangra," Diogo said, making a shifting dance move with his hips. "Hard-core, eh?"Diogo and the other OPA irregulars had breached a high-value research station, faced down one of the most powerful and evil corporations in a history of power and evil. And now they were making music from the screams of the dying. Of the dead. They were dancing to it in the low-rent clubs. What it must be like, Miller thought, to be young and soulless. ~ James S A Corey, Leviathan Wakes ,
90:Four Powers Of The Mother In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests. Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. ~ , ,
91:In a letter the question raised was: "Is not all action incompatible with Sri Aurobindo's yoga"? Sri Aurobindo: His idea that all action is incompatible with this yoga is not correct. Generally, it is found that all Rajasic activity does not go well with this yoga: for instance, political work. The reasons for abstaining from political activity are: 1. Being Rajasic in its nature, it does not allow that quiet and knowledge on the basis of which the work should really proceed. All action requires a certain inner formation, an inner detached being. The formation of this inner being requires one to dive into the depth of the being, get the true Being and then prepare the true Being to come to the surface. It is then that one acquires a poise - an inner poise - and can act from there. Political work by Rajasic activity which draws the being outwards prevents this inner formation. 2. The political field, together with certain other fields, is the stronghold of the Asuric forces. They have their eye on this yoga, and they would try to hamper the Sadhana by every means. By taking to the political field you get into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha - desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO ,
92:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel ,
93:Instruction about Sadhana to a disciple: Disciple: What is the nature of realisation in this yoga? Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it. Disciple: As the Higher Power is there why does it not work in all men - consciously? Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it. The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power. Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in anotheR But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (28-09-1923),
94:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill. ~ The Mother, Questions And Answers 1953 Talks 151-175,
95:Disciple : What part does breathing exercise - Pranayama - play in bringing about the higher consciousness?Sri Aurobindo : It sets the Pranic - vital - currents free and removes dullness of the brain so that the higher consciousness can come down. Pranayama does not bring dullness in the brain. My own experience, on the contrary, is that brain becomes illumined. When I was practising Pranayama at Baroda, I used to do it for about five hours in the day, - three hours in the morning and two in the evening. I found that the mind began to work with great illumination and power. I used to write poetry in those days. Before the Pranayama practice, usually I wrote five to eight lines per day; and about two hundred lines in a month. After the practice I could write 200 lines within half an hour. That was not the only result. Formerly my memory was dull. But after this practice I found that when the inspiration came I could remember all the lines in their order and write them down correctly at any time. Along with these enhanced functionings I could see an electrical activity all round the brain, and I could feel that it was made up of a subtle substance. I could feel everything as the working of that substance. That was far from your carbon-dioxide!Disciple : How is it that Pranayama develops mental capacities? What part does it play in bringing about the higher consciousness?Sri Aurobindo : It is the Pranic - vital - currents which sustain mental activity. When these currents are changed by Pranayama, they bring about a change in the brain. The cause of dullness of the brain is some obstruction in it which does not allow the higher thought to be communicated to it. When this obstruction is removed the higher mental being is able to communicate its action easily to the brain. When the higher consciousness is attained the brain does not become dull. My experience is that it becomes illumined. ~ Sri Aurobindo, A B Purani Evening Talks With Sri Aurobindo,
96:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side? Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego. On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane. Distiple: What is the corresponding being on the higher plane? Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power. The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance. Disciple: What are the forces that correspond to the dark side of God on the physical plane? Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane. Disciple: What is the word for them in Sanskrit;? Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them. Disciple: The term "Elemental" means that these work through the elements. Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO 15-06-1926,
97:For centuries and centuries humanity has waited for this time. It is come. But it is difficult.I don't simply tell you we are here upon earth to rest and enjoy ourselves, now is not the time for that. We are here..... to prepare the way for the new creation.The body has some difficulty, so I can't be active, alas. It is not because I am old, I am not old, I am younger than most of you. If I am here inactive, it is because the body has given itself definitely to prepare the transformation. But the consciousness is clear and we are here to work - rest and enjoyment will come afterwards. Let us do our work here.So I have called you to tell you that. Take what you can, do what you can, my help will be with you. All sincere effort will be helped to the maximum.It is the hour to be the heroic. Heroism is not what it is said to be; it is to become wholly unified - and the Divine help will always be with those who have resolved to be heroic in full sincerity.There!You are here at this moment that is to say upon earth, because you chose it at one time - you do not remember it any more, but I know it - that is why you are here. Well, you must rise to the height of the task. You must strive, you must conquer all weakness and limitations; above all you must tell your ego: "Your hour is gone." We want a race that has no ego, that has in place of the ego the Divine Consciousness. It is that which we want: the Divine Consciousness which will allow the race to develop itself and the Supramental being to take birth.If you believe that I am here because I am bound - it is not true. I am not bound, I am here because my body has been given for the first attempt at transformation. Sri Aurobindo told me so. Well, I am doing it. I do not wish anyone to do it for me because.... Because it is not very pleasant, but I do it willingly because of the result; everybody will be able to benefit from it. I ask only one thing: do not listen to the ego.If there is in your hearts a sincere Yes, you will satisfy me completely. I do not need words, I need the sincere adhesion of your hearts. That's all. ~ The Mother, (This talk was given by the Mother on April 2 1972,
98:outward appearances..." I did not quite understand "the egoistic state of consciousness absorbed in the outward People are occupied with outward things. That means that the consciousness is turned towards external things - that is, all the things of life which one sees, knows, does - instead of being turned inwards in order to find the deeper truth, the divine Presence. This is the first movement. You are busy with all that you do, with the people around you, the things you use; and then with life: sleeping, eating, talking, working a little, having a little fun also; and then beginning over again: sleeping, eating, etc., etc., and then it begins again. And then what this one has said, what that one has done, what one ought to do, the lesson one ought to learn, the exercise one ought to prepare; and then again whether one is keeping well, whether one is feeling fit, etc. This is what one usually thinks about. So the first movement - and it is not so easy - is to make all that pass to the background, and let one thing come inside and in front of the consciousness as the important thing: the discovery of the very purpose of existence and life, to learn what one is, why one lives, and what there is behind all this. This is the first step: to be interested more in the cause and goal than in the manifestation. That is, the first movement is a withdrawal of the consciousness from this total identification with outward and apparent things, and a kind of inward concentration on what one wants to discover, the Truth one wants to discover. This is the first movement. Many people who are here forget one thing. They want to begin by the end. They think that they are ready to express in their life what they call the supramental Force or Consciousness, and they want to infuse this in their actions, their movements, their daily life. But the trouble is that they don't at all know what the supramental Force or Consciousness is and that first of all it is necessary to take the reverse path, the way of interiorisation and of withdrawal from life, in order to find within oneself this Truth which has to be expressed. For as long as one has not found it, there is nothing to ~ The Mother,
99:Are not offering and surrender to the Divine the same thing?They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence. For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult. Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that. True surrender is a very difficult thing. ~ The Mother, Questions And Answers 1953 Talks 600-652,
100:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
101:When one is bored, Mother, does that mean one does not progress? At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness. And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stupid things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up, one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stupid things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stupefied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953 Talks 026-050,
102:Disciple: What are the conditions of success in this yoga?Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.Disciple: Then, can you. say who is fit out of all those that have come?Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.Disciple: There is also a chance of failure.Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.Disciple: Those who fall on the path or slip, do they go down in their evolution?Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (20-09-1926),
103:reading ::: 50 Psychology Classics: List of Books Covered: Alfred Adler - Understanding Human Nature (1927) Gordon Allport - The Nature of Prejudice (1954) Albert Bandura - Self-Efficacy: The Exercise of Control (1997) Gavin Becker - The Gift of Fear (1997) Eric Berne - Games People Play (1964) Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980) Louann Brizendine - The Female Brain (2006) David D Burns - Feeling Good: The New Mood Therapy (1980) Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012) Robert Cialdini - Influence: The Psychology of Persuasion (1984) Mihaly Csikszentmihalyi - Creativity (1997) Carol Dweck - Mindset: The New Psychology of Success (2006) Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961) Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen Eric Erikson - Young Man Luther (1958) Hans Eysenck - Dimensions of Personality (1947) Viktor Frankl - The Will to Meaning (1969) Anna Freud - The Ego and the Mechanisms of Defense (1936) Sigmund Freud - The Interpretation of Dreams (1901) Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983) Daniel Gilbert - Stumbling on Happiness (2006) Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005) Daniel Goleman - Emotional Intelligence at Work (1998) John M Gottman - The Seven Principles For Making Marriage Work (1999) Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013) Harry Harlow - The Nature of Love (1958) Thomas A Harris - I'm OK - You're OK (1967) Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951) Karen Horney - Our Inner Conflicts (1945) William James - Principles of Psychology (1890) Carl Jung - The Archetypes and the Collective Unconscious (1953) Daniel Kahneman - Thinking, Fast and Slow (2011) Alfred Kinsey - Sexual Behavior in the Human Female (1953) RD Laing - The Divided Self (1959) Abraham Maslow - The Farther Reaches of Human Nature (1970) Stanley Milgram - Obedience To Authority (1974) Walter Mischel - The Marshmallow Test (2014) Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012) IP Pavlov - Conditioned Reflexes (1927) Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951) Jean Piaget - The Language and Thought of the Child (1966) Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002) VS Ramachandran - Phantoms in the Brain (1998) Carl Rogers - On Becoming a Person (1961) Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970) Barry Schwartz - The Paradox of Choice: Why More is Less (2004) Martin Seligman - Authentic Happiness (2002) BF Skinner - Beyond Freedom & Dignity (1953) Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000) William Styron - Darkness Visible (1990) ~ Tom Butler-Bowdon, 50 Psychology Classics ,
104:Talk 26...D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.D.: How is restlessness removed from the mind?M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).Talk 27.D.: How are they practised?M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
105:But there's a reason. There's a reason. There's a reason for this, there's a reason education sucks, and it's the same reason that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're not interested in that. That doesn't help them. Thats against their interests. Thats right. They don't want people who are smart enough to sit around a kitchen table to figure out how badly they're getting fucked by a system that threw them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it. ~ George Carlin,
106:"The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)And then? You are not very talkative today! Is that all? You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions. One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity. Mother, have the scientists, then, a very small consciousness? Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953 ,
107:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
108:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series 1,
109:64 Arts 1. Geet vidya: art of singing. 2. Vadya vidya: art of playing on musical instruments. 3. Nritya vidya: art of dancing. 4. Natya vidya: art of theatricals. 5. Alekhya vidya: art of painting. 6. Viseshakacchedya vidya: art of painting the face and body with color 7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers. 8. Pushpastarana: art of making a covering of flowers for a bed. 9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body. 10. Mani­bhumika­karma: art of making the groundwork of jewels. 11. Aayya­racana: art of covering the bed. 12. Udaka­vadya: art of playing on music in water. 13. Udaka­ghata: art of splashing with water. 14. Citra­yoga: art of practically applying an admixture of colors. 15. Malya­grathana­vikalpa: art of designing a preparation of wreaths. 16. Sekharapida­yojana: art of practically setting the coronet on the head. 17. Nepathya­yoga: art of practically dressing in the tiring room. 18. Karnapatra­bhanga: art of decorating the tragus of the ear. 19. Sugandha­yukti: art of practical application of aromatics. 20. Bhushana­yojana: art of applying or setting ornaments. 21. Aindra­jala: art of juggling. 22. Kaucumara: a kind of art. 23. Hasta­laghava: art of sleight of hand. 24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food. 25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color. 26. Suci­vaya­karma: art of needleworks and weaving. 27. Sutra­krida: art of playing with thread. 28. Vina­damuraka­vadya: art of playing on lute and small drum. 29. Prahelika: art of making and solving riddles. 30. Durvacaka­yoga: art of practicing language difficult to be answered by others. 31. Pustaka­vacana: art of reciting books. 32. Natikakhyayika­darsana: art of enacting short plays and anecdotes. 33. Kavya­samasya­purana: art of solving enigmatic verses. 34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows. 35. Tarku­karma: art of spinning by spindle. 36. Takshana: art of carpentry. 37. Vastu­vidya: art of engineering. 38. Raupya­ratna­pariksha: art of testing silver and jewels. 39. Dhatu­vada: art of metallurgy. 40. Mani­raga jnana: art of tinging jewels. 41. Akara jnana: art of mineralogy. 42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs. 43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds. 44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos. 45. Utsadana: art of healing or cleaning a person with perfumes. 46. Kesa­marjana­kausala: art of combing hair. 47. Akshara­mushtika­kathana: art of talking with fingers. 48. Dharana­matrika: art of the use of amulets. 49. Desa­bhasha­jnana: art of knowing provincial dialects. 50. Nirmiti­jnana: art of knowing prediction by heavenly voice. 51. Yantra­matrika: art of mechanics. 52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry. 53. Samvacya: art of conversation. 54. Manasi kavya­kriya: art of composing verse 55. Kriya­vikalpa: art of designing a literary work or a medical remedy. 56. Chalitaka­yoga: art of practicing as a builder of shrines called after him. 57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters. 58. Vastra­gopana: art of concealment of cloths. 59. Dyuta­visesha: art of knowing specific gambling. 60. Akarsha­krida: art of playing with dice or magnet. 61. Balaka­kridanaka: art of using children's toys. 62. Vainayiki vidya: art of enforcing discipline. 63. Vaijayiki vidya: art of gaining victory. 64. Vaitaliki vidya: art of awakening master with music at dawn. ~ Nik Douglas and Penny Slinger, Sexual Secrets ,
110:Death & FameWhen I dieI don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel CemeteryBut I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in ManhattanFirst, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories"He taught me to meditate, now I'm an old veteran of the thousandday retreat --""I played music on subway platforms, I'm straight but loved him he loved me""I felt more love from him at 19 than ever from anyone""We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other""I'd always get into his bed with underwear on & by morning my skivvies would be on the floor""Japanese, always wanted take it up my bum with a master""We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed.""He seemed to need so much affection, a shame not to make him happy""I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- ""All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist""He gave great head"So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!""I am but Ginsberg an exception, for some reason he pleased me.""I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind""I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"Among lovers one handsome youth straggling the rear"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... ""He couldn't get it up but loved me," "A clean old man." "He made sure I came first"This the crowd most surprised proud at ceremonial place of honor--Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoosNext, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provincesThen highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex"I met him dozens of times he never remembered my name I loved him anyway, true artist""Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals""Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"Thousands of readers, "Howl changed my life in Libertyville Illinois""I saw him read Montclair State Teachers College decided be a poet-- ""He turned me on, I started with garage rock sang my songs in Kansas City""Kaddish made me weep for myself & father alive in Nevada City""Father Death comforted me when my sister died Boston l982""I read what he said in a newsmagazine, blew my mind, realized others like me out there"Deaf & Dumb bards with hand signing quick brilliant gesturesThen Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkersEveryone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was aliveFebruary 22, 1997 ~ Allen Ginsberg,
111:Chapter 18 - Trapped in a Dream(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)Hey, man.Hey.Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.Oh yeah, those are called false awakenings. I used to have those all the time.Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.What, you read it in your dream?No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?Uh, yeah yeah, he won an award for that one.Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?Right.So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.So what happened? I mean how did you finally get out of it?Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,

*** NEWFULLDB 2.4M ***

1:What did you talk ~ John Grisham,
2:Rookies talk rubbish. ~ Toba Beta,
3:Time to talk to God. ~ Tim LaHaye,
4:Enough talk, now read! ~ Toba Beta,
5:Money talks, I record. ~ Toba Beta,
6:Peaches. Talk to me. ~ Jaci Burton,
7:Will you talk to me ~ Kathy Reichs,
8:and talking quietly, ~ John Grisham,
9:Don't. Talk. About. Her. ~ Susan Ee,
10:Take a woman talking, ~ Anne Sexton,
11:They talk. You act. ~ Richelle Mead,
12:Just talking? ~ Diane Greenwood Muir,
13:unblinking stalker eyes. ~ Anonymous,
14:You talk with your feet. ~ A M Homes,
15:Don’t talk about that! ~ Nancy Farmer,
16:He listens when I talk. ~ Gwenda Bond,
17:Money talks and I listen. ~ Toba Beta,
18:Mrs. Chickenstalker ~ Charles Dickens,
19:Wow. Talk about humbling. ~ S M Reine,
20:You drown him by your talk. ~ Plautus,
21:I actually like talking. ~ Denis Leary,
22:I can't abide small talk. ~ Matt Roper,
23:I’m going out stalking. ~ Sally Thorne,
24:Listen more than you talk. ~ Matt Haig,
25:talk, because I was heading ~ J R Rain,
26:If I can talk, I can sing. ~ John Raitt,
27:Talking payes no toll. ~ George Herbert,
28:what are you talking about? ~ Anonymous,
29:Be happy. Talk happiness. ~ Helen Keller,
30:I'll talk. You'll listen. ~ Bruce Nauman,
31:Less talky, more fucky, ~ Megan Erickson,
32:talking into her phone. ~ Elly Griffiths,
33:The southerner talks music. ~ Mark Twain,
34:Write like you talk. Often. ~ Seth Godin,
35:Writers talk too much. ~ Lillian Hellman,
36:You talk like a book. ~ Vladimir Nabokov,
37:After-dinner talk ~ Alfred Lord Tennyson,
38:Don't talk. Shut up and feel. ~ Sara Ryan,
39:Fine, I'm a stalker, FINE. ~ Molly Ringle,
40:I enjoy talking to fans. ~ Douglas Wilson,
41:I'm a thinker not a talker. ~ David Bowie,
42:I’m gonna talk to my friend, ~ Paul Selig,
43:It’s not often talked about, ~ Ed Catmull,
44:Jesus, you talk too much. ~ Carrie Vaughn,
45:Monkeys can't talk, stupid! ~ Jeff Kinney,
46:We talkin' bout practice? ~ Allen Iverson,
47:Don't talk about it; write. ~ Ray Bradbury,
48:Harold Bazin loves to talk ~ Anthony Doerr,
49:here to talk to Greg ~ Patricia H Rushford,
50:I don’t stalk. I keep tabs. ~ Aly Martinez,
51:I don't talk about money. ~ Kim Kardashian,
52:If you won't talk to them, ~ Stylo Fantome,
53:Listen! God is talking back! ~ Mike Dooley,
54:"Listen more. Talk less." ~ Brian Thompson,
55:Money doesn't talk it screams ~ Glenn Beck,
56:Money doesn't talk, it swears. ~ Bob Dylan,
57:We talkin' about practice? ~ Allen Iverson,
58:You're talkin' legit here. ~ Angelo Dundee,
59:As you talk, so is your heart. ~ Paracelsus,
60:Error is ever talkative. ~ Oliver Goldsmith,
61:Money talks, bullshit walks. ~ Stephen King,
62:Stupidity talks, vanity acts. ~ Victor Hugo,
63:Talk less. Smile more. ~ Lin Manuel Miranda,
64:then, would I choose to talk to ~ E L James,
65:The way I talk is bizarre. ~ Karl Lagerfeld,
66:Want to talk later? After ~ James Lee Burke,
67:Why talk when you can paint? ~ Milton Avery,
68:You’re talking to me.” “Yes, ~ Joanne Fluke,
69:art is
a mode of stalking ~ Ron Silliman,
70:Constant talkers are unheard. ~ Mason Cooley,
71:frustration. He stalked off ~ Andy McDermott,
72:I don't talk about my salary. ~ Howard Stern,
73:If he’s talking, he’s thinking, ~ Nyrae Dawn,
74:I have my own stalker, Joe. ~ Kristen Ashley,
75:know.” “What you talk about? ~ Richard Price,
76:Love is talkative passion. ~ Louis Armstrong,
77:Money doesn't talk. It screams. ~ Glenn Beck,
78:My sister and I need to talk. ~ Rick Riordan,
79:Not everyone talks in words. ~ Nema Al Araby,
80:Talk in order that I may see you. ~ Socrates,
81:We need a doer, not a talker. ~ Bobby Jindal,
82:Where talk exists, so does hope. ~ Matt Haig,
83:Careless talk costs lives. ~ Elizabeth E Wein,
84:Don't talk the talk, walk the walk! ~ Unknown,
85:Error is always talkative. ~ Oliver Goldsmith,
86:Give loosers leave to talke. ~ George Herbert,
87:I do not want to talk about it. ~ Don DeLillo,
88:I don't need sound to talk to me. ~ John Cage,
89:I gotta use words to talk to you. ~ T S Eliot,
90:I hate to talk about myself. ~ Kim Kardashian,
91:I heard when I talk, they all listen, ~ Torae,
92:Money Talks. Chocolate Sings. ~ Dave Bautista,
93:Snooty knew measly talked muchly. ~ Toba Beta,
94:Stop talking and take me to beer. ~ Kate Leth,
95:Talk about celestial bodies. ~ Jackson Browne,
96:Talk is cheep. Love is priceless. ~ Jon Jones,
97:Thanks for coming to my Ted Talk. ~ Erin Watt,
98:Who talks much, must talk in vain. ~ John Gay,
99:Dead people never stop talking. ~ Marlon James,
100:didn’t have time for small talk. ~ Ann Cleeves,
101:Do not own negative self-talk. ~ Asa Don Brown,
102:Don't just talk about it, do it. ~ Ron Kaufman,
103:Don't talk to us like we ignint! ~ Al Sharpton,
104:He came to talk to you,” Jenny ~ Sherryl Woods,
105:Her heart was talking now... ~ Karen Kingsbury,
106:He who talks more is sooner exhausted. ~ Laozi,
107:I don't talk for your amusement. ~ Henry James,
108:It's puzzling work, talking is. ~ George Eliot,
109:No season now for calm, familiar talk. ~ Homer,
110:One must steer, not talk. ~ Seneca the Younger,
111:Poetry is talking on tiptoe. ~ George Meredith,
112:small talk comes from small bones ~ Ezra Pound,
113:Talk about brass-monkey weather! ~ M L Stedman,
114:talking. She turned him around ~ Emily Bleeker,
115:What's talked about is a dream, ~ Tony Robbins,
116:You talk like winter rain. ~ Reginald Shepherd,
117:Be peace, don't just talk about it. ~ Nhat Hanh,
118:Books are dead men talking. ~ George R R Martin,
119:Cats talk to whomever they please. ~ Robin Hobb,
120:Disaffection stalks around us. ~ Dolley Madison,
121:Do no talk while eating. ~ Mata Amritanandamayi,
122:Dust is watching life's talk show. ~ James Tate,
123:I listen and talk to God daily. ~ John Galliano,
124:I love talking about myself. ~ Lara Flynn Boyle,
125:I talk to Allah, I pray to him. ~ Shahrukh Khan,
126:I talk to players all the time. ~ Roger Goodell,
127:Knowledge talks, wisdom listens. ~ Jimi Hendrix,
128:Know what you are talking about. ~ John Paul II,
129:Less talk, more action, pussycat ~ Nalini Singh,
130:Less talk, more screaming. ~ Michael J Sullivan,
131:Listen. Don't just wait to talk. ~ Donald Trump,
132:Men go to their caves .. Women talk ~ John Gray,
133:Talking about it changed it. ~ Ursula K Le Guin,
134:Thinking is the soul talking to itself. ~ Plato,
135:When I talk to idiots, I get loud! ~ Jon Taffer,
136:And I talk to hear her talk back. ~ Cath Crowley,
137:Be a squeaky wheel but talk nice ~ Blue Balliett,
138:Great talkers, little doers. ~ Benjamin Franklin,
139:He who talks more is sooner exhausted. ~ Lao Tzu,
140:I don't like talking to celebrities. ~ Lady Gaga,
141:I'm a better talker than writer. ~ Jesse Ventura,
142:I stalked you. Don’t be mad. ~ Caroline B Cooney,
143:I talk too much when I'm nervous. ~ Suzanne Shaw,
144:I talk to the universe all the time. ~ Ted Lange,
145:I think there's always room to grow. ~ Girl Talk,
146:Let me hear your body talk. ~ Olivia Newton John,
147:like a hunter stalking his prey. ~ Douglas Adams,
148:Money talks, and bulls*** walks. ~ Fran Drescher,
149:Money talks, bullshit walks. ~ David Lagercrantz,
150:Negative talking is contagious. ~ John C Maxwell,
151:Spend a day talking only in rhyme. ~ David Salle,
152:Stop talking about it and just WRITE! ~ C K Webb,
153:Talkers are no good doers. ~ William Shakespeare,
154:Talk to people, not above them. ~ John C Maxwell,
155:You’re talking farts, not words! ~ Luo Guanzhong,
156:Don't talk about it. Be about it. ~ Adriana Locke,
157:Girl Talk, produced by Andy Warhol. ~ Robin Sloan,
158:Hush. I’m talking to the asshole. ~ Scarlett Dawn,
159:I talk by playing, not by words. ~ Bernie Worrell,
160:It's all talk til it's all real walk. ~ T F Hodge,
161:I was singing before I could talk. ~ Shelby Lynne,
162:Know what you're talking about. ~ George H W Bush,
163:Make eye contact and small talk. ~ Timothy Snyder,
164:People don't talk to me on airplanes. ~ Louis C K,
165:Prose talks and poetry sings. ~ Franz Grillparzer,
166:She didn’t walk her talk. ~ Barbara Taylor Sissel,
167:since I am sort of afraid to talk ~ Matthew Quick,
168:Talk is cheap. Show me the code. ~ Linus Torvalds,
169:Talk without effort is nothing. ~ Maria W Stewart,
170:The more you know the less you talk. ~ A R Rahman,
171:Write the way you talk. Naturally. ~ David Ogilvy,
172:began to talk about the parish. ~ George MacDonald,
173:Cats be talkin', "Bobby I ain't feelin' ya." ~ RZA,
174:God, you’re sexy when you talk Psy. ~ Nalini Singh,
175:I couldn't talk him out of you. ~ Courtney Summers,
176:I'll let the racket do the talking. ~ John McEnroe,
177:I'll talk to myself out loud a lot. ~ Mira Sorvino,
178:I'm not a talker. I'm a formulator. ~ Josef Albers,
179:Im the most boring person to talk to. ~ The Weeknd,
180:I talk to God but the sky is empty. ~ Sylvia Plath,
181:Life! Don't talk to me about life! ~ Douglas Adams,
182:Money always talks louder than morality. ~ Grieves,
183:talked to Allie today? Is there ~ Mary Kay Andrews,
184:that he wouldn’t have anyone to talk ~ Simon Toyne,
185:There is more talke then trouble. ~ George Herbert,
186:Think ten times, talk once, ~ Suzanne Woods Fisher,
187:to talk to Léon about it, I can see ~ Mary Stewart,
188:What I don't like is talking points. ~ Megyn Kelly,
189:What to Say When You Talk to Yourself ~ Rory Vaden,
190:When speechless, let body do the talk. ~ Toba Beta,
191:wouldn’t talk to you.” Cork ~ William Kent Krueger,
192:Great talkers are little doers. ~ Benjamin Franklin,
193:Hang those that talk of fear. ~ William Shakespeare,
194:He who talks much cannot talk well. ~ Carlo Goldoni,
195:I learnt silence from the talkative ~ Khalil Gibran,
196:I let my drinking do the talking. ~ Humphrey Bogart,
197:I like to let my racket do the talking. ~ Rod Laver,
198:I love it when you talk medical to me. ~ John Green,
199:I love talking about Scientology. ~ Giovanni Ribisi,
200:I'm exhausted from not talking. ~ Samuel Goldwyn Jr,
201:More depends on my walk than talk. ~ Dwight L Moody,
202:no means no, u weirdo stalkerhead! ~ Lauren Myracle,
203:Only assholes talk about writing ~ Charles Bukowski,
204:recreation, was already talking ~ Michael J Tougias,
205:Small talk is the biggest talk we do. ~ Susan RoAne,
206:talking to the knights—jesting ~ Elizabeth Chadwick,
207:The more a man knows, the less he talks. ~ Voltaire,
208:TJ had been talking to Cam on iChat, ~ Jill Shalvis,
210:You have never talked to a mere mortal. ~ C S Lewis,
211:By myself walking, To myself talking. ~ Charles Lamb,
212:Don't talk yourself into not being you. ~ Bill Cosby,
213:Foolish tongues talke by the dozen. ~ George Herbert,
214:He decided to talk to the Hopeless Case ~ John Boyne,
215:I got fined for talking to myself. ~ Stephen Jackson,
216:I like them to talk nonsense... ~ Fyodor Dostoyevsky,
217:I'll talk about my Tony all day long. ~ Eva Longoria,
218:I love going on dates and talking. ~ Erin Heatherton,
219:I love talking about baserunning. ~ Rickey Henderson,
220:I'm not usually in a talkative mode. ~ Chris Cornell,
221:It's always fun to talk about jazz. ~ Clint Eastwood,
222:Know what you are talking about. ~ Pope John Paul II,
223:My heart talks about nothing but you. ~ Albert Camus,
224:No one talked, but they all said plenty. ~ Lee Child,
225:Not just chubby fat, I'm talkin' gordo ~ D J MacHale,
226:Only votes talk, everything else walks. ~ Dan Rather,
227:Shh! Don't talk with your mouth full. ~ Micky Dolenz,
228:talking. “The reason this place looks ~ Jodi Picoult,
229:Talk peaceful to be peaceful. ~ Norman Vincent Peale,
230:Talk to people in their own language. ~ Lee Iacocca,
231:Talk to the press and we'll bury you. ~ Max Clifford,
232:there’s no talking sense to sentiment, ~ Scott Lynch,
233:You talk like a noodle, my friend. ~ Alexandre Dumas,
234:A coward talks to everyone but YOU. ~ Shannon L Alder,
235:A gentleman never talks about his tailor. ~ Nick Cave,
236:Authors write, readers read, money talks. ~ Toba Beta,
237:Bindy Mackenzie talks like a horse. ~ Jaclyn Moriarty,
238:Can we talk about the love thing first? ~ J K Rowling,
239:Don't eat cheese before talking to cows ~ Nick Miller,
240:Don't talk - keep it in your heart. ~ Duke Kahanamoku,
241:Enough of talking: It is time now to do. ~ Tony Blair,
242:I don’t like talking about Katrina. ~ Santino Hassell,
243:I don't like talking about music. ~ Martha Wainwright,
244:I just talk a lot, that's the problem. ~ Adam Lambert,
245:I love it when you talk dirty physics. ~ Rachel Caine,
246:I'm a talker. I love a good debate. ~ Katherine Heigl,
247:I'm more of a listener than a talker. ~ Norman Reedus,
248:I talk to myself, especially in the car. ~ Chris Pine,
249:It's hard to talk about yourself. ~ Sugar Ray Leonard,
250:I would like to talk about my Mama, for a bit. ~ Mr T,
251:My scripts are possibly too talkative. ~ Tom Stoppard,
252:not talking about driving a Paladin. ~ David Baldacci,
253:Now, Master Fowl, let’s talk, shall we? ~ Eoin Colfer,
254:People who don't think shouldn't talk ~ Lewis Carroll,
255:She’s talking about cutting a bitch. She’d ~ Joe Hill,
256:Small talk is a lubricant, not an insult, ~ C D Reiss,
257:Small talk is last refuge of the insecure. ~ J A Rock,
258:Talking hurts the way hurting doesn't. ~ Nicci French,
259:Talk to me. I'll believe anything. ~ Albert Goldbarth,
260:The tongue talkes at the heads cost. ~ George Herbert,
261:Thinking: The talking of the soul with itself ~ Plato,
262:Always observe, watch, and talk to older people. ~ Nas,
263:An experience is richest not talked of. ~ Iris Murdoch,
264:Do you know anyone I could talk to?” Yes, ~ Kate White,
265:I absent-mindedly returned to stalking ~ Kathleen Hale,
266:I could talk about Blade Runner forever. ~ Brion James,
267:I do my talking inside the Octagon. ~ Benson Henderson,
268:I’d pay a man to talk to me that way. ~ Kristen Ashley,
269:In the past, hearing music had more value. ~ Girl Talk,
270:I talk in a daze, I walk in a maze. ~ Vladimir Nabokov,
271:I think buddy is man talk for sweetie. ~ Emma Donoghue,
272:my brother's cognac and tobacco talk ~ Charles Dickens,
273:People who don't think shouldn't talk. ~ Lewis Carroll,
274:Shh. Don’t talk. Just let me smell you. ~ Leisa Rayven,
275:That’s rabbit talk, Dru. Move it along. ~ Lili St Crow,
276:The beanstalk felt like sandpaper". ~ Sarah Beth Durst,
277:They think too little who talk too much. ~ John Dryden,
278:Thinking: the talking of the soul with itself. ~ Plato,
279:To the birds and trees he talks: ~ Ralph Waldo Emerson,
280:We can just talk,' he says. Like a boy. ~ Karen Foxlee,
281:We never know what we are talking about. ~ Karl Popper,
282:Why do all your friends talk like books? ~ Pamela Dean,
283:Equanimity can be hard to talk about. ~ Sharon Salzberg,
284:Glamour looks eloquent but seldom talks. ~ Mason Cooley,
285:Good talkers are only found in Paris. ~ Francois Villon,
286:Great things can be found in small talk ~ Peter V Brett,
287:Hush baby,I got you. No more talking. ~ Christy Pastore,
288:I can let the team do the talking for me. ~ Bob Paisley,
289:I can't talk, or I will throw up! ~ William Shakespeare,
290:If you can talk about it, why paint it? ~ Francis Bacon,
291:I'm not good at talking about myself. ~ Suzanne Collins,
292:I'm sorry. I was just talking to the moon. ~ Ruth Ozeki,
293:I talk about being Australian a lot. ~ Poppy Montgomery,
294:money talks and poop walks as they say. ~ Fern Michaels,
295:My mom taught me not to talk about money. ~ Hilary Duff,
296:None talk more absurdly than murmurers. ~ Matthew Henry,
297:Now, hush. We do best when we doan talk. ~ Kresley Cole,
298:Power is the mistress that stalks us all. ~ Tim Sanders,
299:Some people are just born to cook and talk. ~ Guy Fieri,
300:Talk does not cook rice. —Chinese proverb ~ David Allen,
301:Talking about money is garish. It's tacky. ~ Paula Deen,
302:We don't need to talk. We need to love. ~ Ellen Sussman,
303:Writing is always harder than talking. ~ Gloria Steinem,
304:You can talk good ideas out of existence. ~ Vikram Seth,
305:You'll lose it if you talk about it. ~ Ernest Hemingway,
306:You'll lose it, if you talk about it ~ Ernest Hemingway,
307:Your style is the way you talk in paint. ~ Robert Henri,
308:A fool may talk, but a wise man speaks. ~ Heinrich Heine,
309:A man talking fast has something to hide. ~ Haim Bar Lev,
310:And not to serve for a table-talk. ~ Michel de Montaigne,
311:Business can talk itself into a blue funk. ~ Helen Clark,
312:God, you make me hot when you talk grammar. ~ Lex Martin,
313:Half-wits talk much, but say little. ~ Benjamin Franklin,
314:I am tired of talk that comes to nothing. ~ Chief Joseph,
315:I don't talk about my private life. ~ Marianne Faithfull,
316:If you can’t talk sense, don’t talk at all. ~ Leif Enger,
317:I have to talk like this! It`s my job ~ Dmitri Mendeleev,
318:It is easier to look wise than to talk wisely. ~ Ambrose,
319:It really turns me on when you talk geek. ~ Marta Acosta,
320:Let's talk about something exciting. Me. ~ Charlie Sheen,
321:Listening is more important than talking. ~ Jimmy Fallon,
322:My talk show takes place in bed, in Italy. ~ Amanda Lear,
323:Oh, thank God. It wasn't the pens talk. ~ Courtney Milan,
324:Riding in another drop, ain't talking Enterprise ~ Wale,
325:Samples are kind of my instrument of choice. ~ Girl Talk,
326:Silence is infinitely easier than talking. ~ Sara Raasch,
327:Stalking ins't cool unless you're an Edward. ~ J A Saare,
328:Stalking isn't cool unless you're an Edward. ~ J A Saare,
329:Stop talking. Can't you see I'm detecting? ~ Ngaio Marsh,
330:Talk of heaven! ye disgrace earth. ~ Henry David Thoreau,
331:talk therapy for the terminally introverted. ~ Susan Sey,
332:Tell me again how you're not stalking me? ~ Molly Ringle,
333:There's always something to talk about. ~ Boomer Esiason,
334:There's so much crap talked about acting. ~ Ben Kingsley,
335:They say music can alter moods and talk to you. ~ Eminem,
336:Thinking is the talking of the soul with itself. ~ Plato,
337:this talk will be a private one with Jonas. ~ Lois Lowry,
338:We can talk about murder in the morning. ~ Holly Throsby,
339:We didn't talk much. But we didn't need to. ~ John Green,
340:We talked filth for a pleasant half hour. ~ William Boyd,
341:Writers write. Dreamers talk about it. ~ Jerry B Jenkins,
342:You just talk like grown-ups! ~ Antoine de Saint Exup ry,
343:You talk one way, you live another. ~ Seneca the Younger,
344:All them 5s need to listen when the 10 is talking ~ Drake,
345:Always talk to God, never listen to the cops. ~ Lil Wayne,
346:A modest man never talks of himself. ~ Jean de la Bruyere,
347:An old cat is a good friend to talk to. ~ Haruki Murakami,
348:Any jackass can talk about bombing Iran. ~ Chris Matthews,
349:Character I want to be: "Blunt Talk's". ~ Seth MacFarlane,
350:Could we please not talk about that woman? ~ Rick Riordan,
351:Create, artist, do not talk. ~ Johann Wolfgang von Goethe,
352:Don't like small talk, love rainy days. ~ Melissa Gilbert,
353:Don't talk to me while I'm interrupting. ~ Michael Curtiz,
354:Drunken men give some of the best pep talks. ~ Criss Jami,
355:Gods, I love it when you talk mathy to me. ~ Kresley Cole,
356:go talk to them instead of talking about them. ~ Bob Goff,
357:He could talk to a buzzard and make it coo. ~ Lori Foster,
358:hesitated, knowing that he was talking about ~ Pam Jenoff,
359:I can't bear to hear a woman talk baby talk. ~ Cary Grant,
360:I don't talk soft, that's that other guy. ~ Donald Glover,
361:If you talk to your body, it will listen. ~ Bernie Siegel,
362:I'm a fan of Talking Heads going way back. ~ Fred Armisen,
363:I spend a lot of time talking to journalists. ~ Ai Weiwei,
364:loved Cleo, a talk-show host who had grown ~ Jodi Picoult,
365:Most people have to talk so they won't hear. ~ May Sarton,
366:Never get a mime talking. He won't stop. ~ Marcel Marceau,
367:Never will you talk to me like that again. ~ Stephen King,
368:new worlds were born of their talking. ~ Ursula K Le Guin,
369:Oh, thank God. It wasn’t the penis talk. ~ Courtney Milan,
370:People talk about egos as if it were objects. ~ Bob Dylan,
371:Private security is a license to stalk. ~ Catherine Bybee,
372:Style is a way of talking about yourself. ~ Robert Benton,
373:Talk and action are two different things. ~ Rudy Giuliani,
374:talked to every person aged twenty-one ~ Malcolm Gladwell,
375:Talking about my fears to others feeds it. ~ Sylvia Plath,
376:Talk low, Talk slow, and Don't say too much. ~ John Wayne,
377:Talk radio has almost ruined the sports fan. ~ Phil Simms,
378:Talk to people no one else is talking to. ~ Pete Cashmore,
379:That's bold talk for a one-eyed fat man. ~ Charles Portis,
380:The best weapon is to sit down and talk. ~ Nelson Mandela,
381:the camera as he talks, looking at notes. ~ Bill O Reilly,
382:Walk like a champion! Talk like a champion! ~ Buju Banton,
383:we had talked ourselves into silence. ~ Johnston McCulley,
384:When people start talking, things happen. ~ Cary Fukunaga,
385:does not talk about God. It does not talk about ~ Sadhguru,
386:Dont just talk about your faith; practice it ~ C D Rencher,
387:Empathy is even better than talking in one language ~ Rumi,
388:Everything but "I LOVE YOU" is small talk. ~ Andrea Gibson,
389:face-to-face rarely lived to talk about it. ~ Daniel Silva,
390:Gossips are frogs, they drinke and talke. ~ George Herbert,
391:He'd lied. He did like the way she talked. ~ Leigh Bardugo,
392:He who talks much cannot always talk well. ~ Carlo Goldoni,
393:I absolutely love talking to all of my fans. ~ Claudia Lee,
394:I am human. I talk and I listen and I read. ~ Walter Tevis,
395:I am not drunk. I’m just talking in cursive ~ Abby Jimenez,
396:I can’t talk. I’m introverting right now. ~ Suzanne Wright,
397:I feel like there's always something to prove. ~ Girl Talk,
398:If you're not careful, people will talk. ~ Khaled Hosseini,
399:i never learned anything while i was talking. ~ Larry King,
400:I talk out the lines as I write them. ~ Tennessee Williams,
401:I write to find out what I'm talking about. ~ Edward Albee,
402:People gonna talk whether you doing bad or good. ~ Rihanna,
403:Stupid men talked. Smart men listened. ~ Ashley Antoinette,
404:Talk sense to a fool and he calls you foolish. ~ Euripides,
405:Teaching is listening, learning is talking ~ Deborah Meier,
406:The poppies hung Dew-dabbled on their stalks. ~ John Keats,
407:When the mind is thinking it is talking to itself. ~ Plato,
408:You can talk sh-t b-ch, I'm worth a million. ~ Wiz Khalifa,
409:All talk and all chatter is the false self. ~ Bryant McGill,
410:And more than echoes talk along the walls. ~ Alexander Pope,
411:A warrior seeks to act rather than talk. ~ Carlos Castaneda,
412:Ax swiveled his stalk eyes toward me. ~ Katherine Applegate,
413:Beware of those who talk about sacrifice. ~ Muriel Rukeyser,
414:Brisk talkers are generally slow thinkers. ~ Jonathan Swift,
415:Endless motorbike talk can and does bore me. ~ Barry Sheene,
416:Even a stone would talk if you broke its teeth. ~ Danilo Ki,
417:Ev'n wit's a burthen, when it talks too long. ~ John Dryden,
418:going to talk to her attorney.” Angel ~ Patricia H Rushford,
419:He wanted to talk and had nothing to say. ~ Samuel R Delany,
420:I can't hear the critics talking over the applause. ~ Drake,
421:I don't like to talk about myself that much. ~ Gene Hackman,
422:If fans come up to me, I talk to them. ~ Chester Bennington,
423:I like to think I'm just talkin' in my defense. ~ Nick Diaz,
424:I love being funny and talking with fellas. ~ Eddie Jemison,
425:I love it when you talk dirty, Captain.” “I ~ Nathan Lowell,
426:I'm just terrible. At talking. With words. ~ Richard Ayoade,
427:I never play the victim, I’d rather be a stalker. ~ Rihanna,
428:I never talk about anything to do with my sexuality. ~ Mika,
429:In plain Texas talk, it's 'do the right thing' ~ Ross Perot,
430:Its a fine line between love and stalking. ~ David Levithan,
431:It's not appeasement to talk to your enemies. ~ James Baker,
432:It's okay," I assure her. "I like stalkers. ~ Courtney Cole,
433:I've had to work on being a slow talker. ~ Nicholas Brendon,
434:I've never been very good talking about myself. ~ Eva Green,
435:I wanted to make experimental music out of pop. ~ Girl Talk,
436:Jennifer Senior in her 2014 TED Talk ~ Julie Lythcott Haims,
437:literature is but the shadow of good talk ~ Simon Blackburn,
438:Living among strangers, with no one to talk to. ~ T S Eliot,
439:Maybe.You're totally stalkable.
Thanks? ~ Scarlett Grove,
440:No. Don't distract me with your sexy talk. ~ Rachel Hawkins,
441:Now we're talking. Let's go be superheroes! ~ Marissa Meyer,
442:Once upon a time! What kind of talk is that? ~ Ray Bradbury,
443:One, I never get sick of talking about myself. ~ David Wain,
444:Products that are remarkable get talked about. ~ Seth Godin,
445:Self-talk reflects your innermost feelings. ~ Asa Don Brown,
446:She talks to demons."
Yes, to one: herself. ~ Tanith Lee,
447:Talk about your failures without apologizing. ~ Brene Brown,
448:Talk into my bullet hole. Tell me I'm fine. ~ Denis Johnson,
449:Talk radio doesn't need to be political. ~ Big Jim Sullivan,
450:Tennis lets you talk while you're playing. ~ Jane Kaczmarek,
451:The less I talk about being black, the better. ~ Idris Elba,
452:There is more to talking than just words. ~ Humphrey Bogart,
453:The talk wasn’t necessary. They could just be. ~ Hugh Howey,
454:Too timid to talk back, I shot my adversary. ~ Mason Cooley,
455:When I get excited about a movie I need to talk. ~ Joe Hill,
456:Women talk when they want to. Or don't. ~ Robert A Heinlein,
457:A much talking judge is an ill-tuned cymbal. ~ Francis Bacon,
458:Before I could talk, I would try to sing. ~ Linda Cardellini,
459:Follow your path, and let the people talk. ~ Dante Alighieri,
460:Get on with it. Talking to you melts my soul. ~ Sarah Noffke,
461:Give shape, artist! don't talk! ~ Johann Wolfgang von Goethe,
462:I don't wanna sound pretentious talking about myself. ~ Wale,
463:I love it when you talk medical to me,” he said ~ John Green,
464:I love it when you talk my language, ice-boy. ~ Julie Kagawa,
465:I'm going to, not I'm gonna. Talk intelligent ~ Muhammad Ali,
466:I'm happy to talk to anybody about anything. ~ Keith Ellison,
467:I preferred to read than talk with the others. ~ Hannah Kent,
468:I talk too quiet, and I have to yell on stage. ~ Clea DuVall,
469:It is anger to be talked of, rather than felt. ~ Jane Austen,
470:It's easy to talk, it's harder to fight. ~ Georges St Pierre,
471:I’ve never learned anything while I was talking. ~ Anonymous,
472:Let's talk, you and I. Let's talk about fear. ~ Stephen King,
473:Money talks and walks, but it does not bark. ~ Tamora Pierce,
474:Only on Earth is there any talk of free will ~ Kurt Vonnegut,
475:People get more work done when they don’t talk. ~ Laura Dave,
476:People ought to quit talking to the press. ~ Terry McAuliffe,
477:People talking about you is far more effective ~ Seth Godin,
478:Please stop talking to me and hurry the fuck up. ~ E L James,
479:She's a walkin', talkin' reason to live. ~ Bruce Springsteen,
480:Shh,” he cut in. “No…talking. I can’t…No talking. ~ J R Ward,
481:Shhh, no more talking Em, Ethan whispered. ~ Christy Pastore,
482:Sit and talk about something other than work ~ Daniel H Pink,
483:Some people in D.C. talk about me like a dog. ~ Barack Obama,
484:Talk about a dream, try to make it real. ~ Bruce Springsteen,
485:Talking to God was damned good business. ~ Victor Villasenor,
486:Talking to God was damned good business. ~ Victor Villase or,
487:The more a man knows, the less he talks. ~ Madeleine L Engle,
488:...the more you talk of it, the less you understand. ~ Laozi,
489:There are certain things I do not talk about. ~ Jodi Picoult,
490:They talk like angels but they live like men. ~ Saint Jerome,
491:To talk about memories is to live them a little. ~ Matt Haig,
492:We did talk about cheese on our first date. ~ Jane Kaczmarek,
493:We don’t talk, we just catch fire instead. ~ Mathias Malzieu,
494:We talk to fill the void and the uncertainty. ~ Ryan Holiday,
495:We try not to talk much about mental fatigue. ~ Tommy Bowden,
496:When I talk of taking a trip I mean forever. ~ Adrienne Rich,
497:Writers are introverts that know how to talk. ~ Ksenia Anske,
498:You're a stalker with hooves." -Percy Jackson ~ Rick Riordan,
499:You take a lot of pleasure in talking about sex, ~ C D Reiss,
500:All they can talk about is Manchester United. ~ Alex Ferguson,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   30 Yoga
   27 Occultism
   15 Philosophy
   11 Integral Yoga
   8 Christianity
   7 Hinduism
   3 Buddhism
   2 Integral Theory
   1 Kabbalah

   26 Aleister Crowley
   21 Sri Ramakrishna
   18 Swami Vivekananda
   14 Aldous Huxley
   11 The Mother
   11 Swami Krishnananda
   11 Satprem
   10 Saint Teresa of Avila
   7 Sri Aurobindo
   7 Saint Augustine of Hippo
   7 Lewis Carroll
   6 Sri Ramana Maharshi
   6 Jorge Luis Borges
   3 Thubten Chodron
   3 Patanjali
   3 Bokar Rinpoche
   2 Nolini Kanta Gupta

   24 The Gospel of Sri Ramakrishna
   22 Magick Without Tears
   14 The Perennial Philosophy
   11 The Study and Practice of Yoga
   11 The Mothers Agenda
   11 Talks
   11 Sri Aurobindo or the Adventure of Consciousness
   9 The Way of Perfection
   8 The Confessions of Saint Augustine
   8 Bhakti-Yoga
   7 The Bible
   7 Raja-Yoga
   7 Liber ABA
   7 Alice in Wonderland
   6 The Secret Doctrine
   5 Words Of Long Ago
   5 Walden
   5 The Blue Cliff Records
   5 Essays Divine And Human
   4 The 7 Habits of Highly Effective People
   4 Savitri
   4 Letters On Yoga II
   4 Letters On Yoga I
   4 Collected Poems
   3 The Interior Castle or The Mansions
   3 Tara - The Feminine Divine
   3 Patanjali Yoga Sutras
   3 How to Free Your Mind - Tara the Liberator
   3 Agenda Vol 1
   2 Words Of The Mother III
   2 Words Of The Mother II
   2 The Zen Teaching of Bodhidharma
   2 The Tibetan Yogas of Dream and Sleep
   2 The Red Book Liber Novus
   2 The Mother With Letters On The Mother
   2 The Hero with a Thousand Faces
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 On Education
   2 Letters On Yoga III
   2 Knowledge of the Higher Worlds
   2 Isha Upanishad
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 A Garden of Pomegranates - An Outline of the Qabalah
   2 Advanced Dungeons and Dragons 2E

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Topographical Note
  From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her Talks at the Ashram Playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some
  16For a long time, Satprem took care of the correspondence with the outside, along with Pavitra not to mention editing the Ashram Bulletin as well as Mother's writings and Talks translating Sri Aurobindo's works Unto French, and conducting classes at the Ashram's 'International Centre of Education.'
  17Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  Sweet Mother,
  This evening, you spoke of the possibility of shortening the path of realization to a few months, days or hours. And yesterday, when you Talked to me about 'the freedom of the body,' you spoke of the experience of the Kundalini, of this 'breaking of the lid' that makes you emerge once and for all, above difficulties, into the light.

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Pursuing all knowledge like a questing hound.
  A reporter and scribe of hidden wisdom Talk,
  Her shining minutes of celestial speech,

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A few shall see what none yet understands;
  God shall grow up while the wise men Talk and sleep;
  For man shall not know the coming till its hour

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    And an embrace could be Doom's iron cage.
    Agony and danger sTalked their trembling prey
    And softly spoke as to a timid friend:
    In high professions wrapped self-will walked wide
    And licence sTalked prating of order and right:
    There was no altar raised to Liberty;

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Death and his hunters sTalk a victim earth;
  The terrible Angel smites at every door:

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The reason behind our feeling a solidity, concreteness, hardness, etc. of an object and a shape perceived by the eyes, is because the condition of the senses which perceive and that of the mind behind the senses are on the same level as the constitution of the object. That is why we can see this world and not the heavens, for example. We cannot say that heavens do not exist; but why do we not see them? Because the constitution of the objects of the heaven is subtler than, less dense than, the constitution of our present individuality the two are not commensurate with each other. Or, to give a more concrete example, why don't we hear the music when the radio is not switched on? Somebody must be singing at the radio station now, but our ears are unable to hear; they can't hear anything because the constitution, the structure, the frequency, the wavelength of the electrical message that is sent by the broadcasting station is subtler than the constitution and the structure of the eardrum. It is not possible for the eardrum to catch it because it is gross. But if you Talk, I can hear, because the sound that you make by Talking is of the same level or degree of density as the capacity of the eardrum. I can hear your sound, but not the sounds of radio waves, music, or the message, because of the dissimilarity of the structure of frequency, wavelength or density of structure.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Your state of mind suggests to me that you must have been, in the past, under the influence of people who were always Talking about things, and never doing any real work. They kept on arguing all sorts of obscure philosophical points; that is all very well, but when you have succeeded in analyzing your reactions you will understand that all this Talk is just an excuse for not doing any serious work.
  When you Talk of the "actual record" of the "Being called Jesus Christ," I don't know what you mean. I am not aware of the existence of any such record. I know a great many legends, mostly borrowed from previous legends of a similar character.
  A good deal of your letter is rather difficult to answer. You always seem to want to put the cart before the horse. Don't you see that, if I were trying to get you to do something or other, I should simply return you to the kind of answer which I thought would satisfy you, and make you happy? And this would be very easy to do because you have got no clear ideas about anything. For one thing, you keep on using terms about whose significance we are not yet in agreement. When you Talk about the "Christian path," do you believe in vicarious atonement and eternal damnation or don't you? A great deal of the confusion that arises in all these questions, and grows constantly worse as fellow-students Talk them over the blind leading the blind is because they have no idea of the necessity of defining their terms.
  II. The Qabalah, both Greek and Hebrew, also very likely Arabic, was used by the author of The Book of the Law. I have explained above the proper use of the Qabalah. I cannot tell you how the early Rosicrucians used it, but I think one may assume that their methods were not dissimilar to our own. Incidentally, it is not very safe to Talk about Rosicrucians, because their name has become a signal for letting loose the most devastating floods of nonsense. What is really known about the original Rosicrucians is practically confined to the three documents which they issued. The eighteenth century Rosicrucians may, or may not, have been legitimate successors of the original brotherhood I don't know. But from them the O.T.O. derived its authority; The late O.H.O. Theodor Reuss possessed a certain number of documents which demonstrated the validity of his claim according to him; but I only saw two or three of them, and they were not of very great importance. Unfortunately he died shortly after the last War, and he had got out of touch with some of the other Grand Masters. The documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. I don't think the matter is of very great importance, the work being done by members of the Order all over the place is to me quite sufficient.
  My dear, dear, dear sister, a name is a formula of power. How can you Talk of "anachronism" when the Being is eternal? For the type of energy is eternal.
  * [H01] A letter dated Oct. 12, '43 constituted No. 48 in Magick Without Tears, and the following chapters from the Book of Lies: "Peaches", "Pilgrim-Talk", "Buttons and Rosettes", "The Gun-Barrel" and "The Mountaineer."

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  that they did very much in the way of fulfilling the necessary conditions of direct
  spiritual knowledge. When poets or metaphysicians Talk about the subject matter of
  the Perennial Philosophy, it is generally at second hand. But in every age there have
  these, because there is good reason for supposing that they knew what they were
  Talking about, and not to the professional philosophers or men of letters, that I have
  gone for my selections.
  is the work of genuinely saintly men and women, who have qualified themselves to
  know at first hand what they are Talking about. Consequently it may be regarded as
  being itself a form of inspired and self-validating Shrutiand this in a much higher

1.00c_-_INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  place, all the great men of the world, much greater than those
  that only Talk, men who moved the world, men who never
  thought of any selfish ends whatever, have declared that this

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Gaddhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him Talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopl, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindvan. He himself so idealised the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
  Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, Talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess.
  Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, Talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair, Her black form silhouetted against the sky of the night looking at the Ganges or at the distant lights of Calcutta.
  Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rni Rsmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a lawsuit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same sTalk. The following day Sri Ramakrishna presented Mathur Bbu with two hibiscus flowers growing on the same sTalk, one red and one white.
  From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their Talk. Fortunately the holy atmosphere of Dakshinewar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sdhus of all denominations - monists and dualists, Vaishnavas and Vedntists, kts and worshippers of Rm - flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice.
  Srad Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes Talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in Samdhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into Samdhi - for it might happen at any moment -, and so he asked me to sleep in the Nahabat."
  Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular Talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conchshells, I would climb to the roof of the Kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees began to come."
  For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not he acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual Talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sdhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
  Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you Talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well - Isn't that all? These are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God - service to man in a spirit of worship.
  They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He Talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Nryana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanth Dutta. How dare he speak this way to me?"
  When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have Talked to Him more intimately than I am Talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
  Narendra began to Talk of his doubt of the very existence of God. His friends thought he had become an atheist and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
  Traknth Ghoshl had felt from his boyhood the noble desire to realize God. Keshab and the Brhmo Samj had attracted him but proved inadequate. In 1882 he first met the Master at Rmchandra's house and was astonished to hear him Talk about Samdhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Trak became a frequent visitor at Dakshinewar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God.
  Harinth had led the austere life of a brahmachri even from his early boyhood -bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vednta scriptures. Aspiring to be a follower of the ascetic ankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are Talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
  Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopl M thought him a queer kind of monk, for, instead of Talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden. She carried with her some simple curries that she had cooked herself.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy Talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  While many educated people heard Sri Ramakrishna's Talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear Talks on spiritual matters and listen to the glorification of Divine attributes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting Talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  but just men, tired of dogmas, who believe in the earth and who are suspicious of big words. We also may be somewhat weary of too much intelligent thinking; all we want is our own little river flowing into the Infinite. There was a great saint in India who, for many years before he found peace, used to ask whomever he met: "Have you seen God? Have you seen God?" He would always go away frustrated and angry because people told him stories. He wanted to see. He wasn't wrong, considering all the deception men have heaped onto this world,
  as onto many others. Once we have seen, we can Talk about it; or,
  most probably, we will remain silent. Indeed, we do not want to deceive ourselves with words; we want to start from what we have,

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Buddhism
  35. This affirmation occurs a number of times in Jung's later writings see for example, Jane Pratt,
  Notes on a Talk given by C. G. Jung: Is analytical psychology a religion? Springjournal of
  Archetypal Psychology and Jungian Thought (1972), p. 148.

1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Self-control is not a pain; it is not a suffering, as people may imagine. The moment we Talk of self-control, people get frightened. They think it is a kind of tapasya that is being imposed upon us contrary to the joys that we are expecting in life. Not so is the truth. The joy of self-control is greater than the joy of sense contact - very important to remember. The joy of sense-control is greater than the joy of sense contact with objects. One may ask why. The reason is that in sense contact an artificial condition is created, whereas in sense-control a real condition which is commensurate with our true nature is generated. In sense contact a condition is generated which is not commensurate with our true nature. We become sick in sense contact, and a kind of illness takes possession of us. And the distorted joy (distorted is the word to be underlined), the perverted joy reflected, limited, and distorted joy which we are supposed to acquire by every kind of sense contact, is far, far removed from the true joy of which it is the reflection, distortion, etc a state of affairs which can be known only by direct practice. There is a vast difference, as between health and disease. How unhappy one is when one is sick, and how happy one feels when one is healthy. But if we are perpetually sick and we do not know the joy of health, it is difficult to make it clear to us. What health is cannot be explained, because we have not seen what health is.

1.013_-_Defence_Mechanisms_of_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the texts like the Panchadasi and the Yoga Vasishtha, the brahmabhyasa is described as: taccintanam tatkathanam anyonyam tat prabodhanam, etad eka paratvam ca tad brahmabhyasam vidur budhah. Taccintanam means constantly thinking only of That, day in and day out, and not thinking of anything else. Tatkathanam means that when we speak, we will speak only on that subject, and we will not speak about anything else. Ayonyam tat prabodhanam means that when there is a mutual discussion among people, or we are in conversation with someone, we will converse only on this subject and we will not Talk about anything else. Etad eka paratvam ca means that, ultimately, we hang on to That alone for every little thing in this world, just as a child hangs on to its mother for every little thing. If we want a little sugar, we go to the mother. If we want food, we go to the mother. If a monkey is attacking us, we run to the mother. If we are sick, we go to the mother. If we are feeling sleepy, we go to the mother. Whatever it be, we run to the mother. That is the only remedy the child knows when it has any kind of difficulty.

1.01_-_DOWN_THE_RABBIT-HOLE, #Alice in Wonderland, #Lewis Carroll, #Fiction
  Either the well was very deep, or she fell very slowly, for she had plenty of time, as she went down, to look about her. First, she tried to make out what she was coming to, but it was too dark to see anything; then she looked at the sides of the well and noticed that they were filled with cupboards and book-shelves; here and there she saw maps and pictures hung upon pegs. She took down a jar from one of the shelves as she passed. It was labeled "ORANGE MARMALADE," but, to her great disappointment, it was empty; she did not like to drop the jar, so managed to put it into one of the cupboards as she fell past it.
  Down, down, down! Would the fall never come to an end? There was nothing else to do, so Alice soon began Talking to herself. "Dinah'll miss me very much to-night, I should think!" (Dinah was the cat.) "I hope they'll remember her saucer of milk at tea-time. Dinah, my dear, I wish you were down here with me!" Alice felt that she was dozing off, when suddenly, thump! thump! down she came upon a heap of sticks and dry leaves, and the fall was over.
  Alice was not a bit hurt, and she jumped up in a moment. She looked up, but it was all dark overhead; before her was another long passage and the White Rabbit was still in sight, hurrying down it. There was not a moment to be lost. Away went Alice like the wind and was just in time to hear it say, as it turned a corner, "Oh, my ears and whiskers, how late it's getting!" She was close behind it when she turned the corner, but the Rabbit was no longer to be seen.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I should not obtrude my affairs so much on the notice of my readers if very particular inquiries had not been made by my townsmen concerning my mode of life, which some would call impertinent, though they do not appear to me at all impertinent, but, considering the circumstances, very natural and pertinent. Some have asked what I got to eat; if I did not feel lonesome; if I was not afraid; and the like. Others have been curious to learn what portion of my income I devoted to charitable purposes; and some, who have large families, how many poor children I maintained. I will therefore ask those of my readers who feel no particular interest in me to pardon me if I undertake to answer some of these questions in this book. In most books, the _I_, or first person, is omitted; in this it will be retained; that, in respect to egotism, is the main difference. We commonly do not remember that it is, after all, always the first person that is speaking. I should not Talk so much about myself if there were anybody else whom I knew as well.
  I sometimes wonder that we can be so frivolous, I may almost say, as to attend to the gross but somewhat foreign form of servitude called Negro
  Slavery, there are so many keen and subtle masters that enslave both north and south. It is hard to have a southern overseer; it is worse to have a northern one; but worst of all when you are the slave-driver of yourself. Talk of a divinity in man! Look at the teamster on the highway, wending to market by day or night; does any divinity stir within him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate.
  One farmer says to me, You cannot live on vegetable food solely, for it furnishes nothing to make bones with; and so he religiously devotes a part of his day to supplying his system with the raw material of bones; walking all the while he Talks behind his oxen, which, with vegetable-made bones, jerk him and his lumbering plough along in spite of every obstacle. Some things are really necessaries of life in some circles, the most helpless and diseased, which in others are luxuries merely, and in others still are entirely unknown.
  As with our colleges, so with a hundred modern improvements; there is an illusion about them; there is not always a positive advance. The devil goes on exacting compound interest to the last for his early share and numerous succeeding investments in them. Our inventions are wont to be pretty toys, which distract our attention from serious things. They are but improved means to an unimproved end, an end which it was already but too easy to arrive at; as railroads lead to Boston or New York. We are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate. Either is in such a predicament as the man who was earnest to be introduced to a distinguished deaf woman, but when he was presented, and one end of her ear trumpet was put into his hand, had nothing to say. As if the main object were to Talk fast and not to Talk sensibly. We are eager to tunnel under the Atlantic and bring the old world some weeks nearer to the new; but perchance the first news that will leak through into the broad, flapping American ear will be that the Princess Adelaide has the whooping cough. After all, the man whose horse trots a mile in a minute does not carry the most important messages; he is not an evangelist, nor does he come round eating locusts and wild honey. I doubt if Flying Childers ever carried a peck of corn to mill.

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  these old streets, retracing a thought as it were. Now perhaps
  you have remarked that when I Talk on subjects that in which I
  take a few ideas that are familiar to everyone, and combine,
  Sometimes a man dreams that he has seen angels coming to
  him and Talking to him, that he is in an ecstatic condition, that
  he has heard music floating through the air. He is in a

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  came to see Khenp06 and myself requesting that we
  quickly go to her retreat house. As she would Talk a
  lot about unnecessary things, we doubted the
  because the Khampas violently forced them to reveal
  their hiding places. Talking with the nomads, we also
  knew that horsemen from the East would soon arrive.

1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  They have no desire to speak of the things that they do, because they think so little of them that they are ashamed to speak of them even to their spiritual masters, since they seem to them to be things that merit not being spoken of. They are more anxious to speak of their faults and sins, or that these should be recognized rather than their virtues; and thus they incline to Talk of their souls with those who account their actions and their spirituality of little value. This is a characteristic of the spirit which is simple, pure, genuine and very pleasing to God. For as the wise Spirit of God dwells in these humble souls, He moves them and inclines them to keep His treasures secretly within and likewise to cast out from themselves all evil. God gives this grace to the humble, together with the other virtues, even as He denies it to the proud.

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  There is a mistake constantly made by Faith-healers: they think that faith directly heals a man. But faith alone does not cover all the ground. There are diseases where the worst symptoms are that the patient never thinks that he has that disease. That tremendous faith of the patient is itself one symptom of the disease, and usually indicates that he will die quickly. In such cases the principle that faith cures does not apply. If it were faith alone that cured, these patients also would be cured. It is by the Prana that real curing comes. The pure man, who has controlled the Prana, has the power of bringing it into a certain state of vibration, which can be conveyed to others, arousing in them a similar vibration. You see that in everyday actions. I am Talking to you. What am I trying to do? I am, so to say, bringing my mind to a certain state of vibration, and the more I succeed in bringing it to that state, the more you will be affected by what I say. All of you know that the day I am more enthusiastic, the more you enjoy the lecture; and when I am less enthusiastic, you feel lack of interest.

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  black and the white keys, one after the other, but now, after
  long years of practice, you can Talk with your friends, and
  your hand goes on just the same. It has become instinct, it

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Even if the worlds of the ten directions
  Were packed as thick as sTalks of rice,
  Flax, bamboo, and reeds

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  teachings of the Smaller Vehicle were made available.
  Without Talking about the Vajrayana, even the
  teachings of the Greater Vehicle were not propagated.

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  There are organizations that Talk a lot about the customer and then completely neglect the people that deal with the customer -- the employees. The PC principle is to always treat your employees exactly as you want them to treat your best customers.
  I was in a group once where someone asked, "How do you shape up lazy and incompetent employees?" One man responded, "Drop hand grenades!" Several others cheered that kind of macho management Talk, that "shape up or ship out" supervision approach.

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Mother in a Talk about Buddhism. He refuses to let go of anything from his past, and so he stoops more and more beneath the weight of a useless accumulation. Have a guide for part of the way, but once you have travelled that part, leave it and the guide behind, and move on. This is something men do very reluctantly; once they get hold of something that helps them, they cling to it; they won't let go of it.
  Those who have made some progress with Christianity do not want to give it up, and carry it on their backs; those who have made some progress with Buddhism do not want to leave it, and carry it on their backs. This weighs you down and slows you terribly. Once you have passed through a stage, drop it; let it go! And move on! Yes, there is an eternal law, but it is eternally young and eternally progressive.

1.02_-_The_Human_Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  22.: However, I must warn you seriously not to Talk to each other about such things, lest the devil deceive you. He would gain greatly by your doing so, because it would lead to the habit of detraction; rather, as I said, state the matter to those whose duty it is to remedy it. Thank God our custom here of keeping almost perpetual silence gives little opportunity for such conversations, still, it is well to stand ever on our guard.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Whenever, for any reason, we wish to think of the world, not as it appears to common sense, but as a continuum, we find that our traditional syntax and vocabulary are quite inadequate. Mathematicians have therefore been compelled to invent radically new symbol-systems for this express purpose. But the divine Ground of all existence is not merely a continuum, it is also out of time, and different, not merely in degree, but in kind from the worlds to which traditional language and the languages of mathematics are adequate. Hence, in all expositions of the Perennial Philosophy, the frequency of paradox, of verbal extravagance, sometimes even of seeming blasphemy. Nobody has yet invented a Spiritual Calculus, in terms of which we may Talk coherently about the divine Ground and of the world conceived as its manifestation. For the present, therefore, we must be patient with the linguistic eccentricities of those who are compelled to describe one order of experience in terms of a symbol-system, whose relevance is to the facts of another and quite different order.
  So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being Talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckharts, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the thou from the That.

1.02_-_THE_POOL_OF_TEARS, #Alice in Wonderland, #Lewis Carroll, #Fiction
  When the Rabbit came near her, Alice began, in a low, timid voice, "If you please, sir--" The Rabbit started violently, dropped the white kid-gloves and the fan and skurried away into the darkness as hard as he could go.
  Alice took up the fan and gloves and she kept fanning herself all the time she went on Talking. "Dear, dear! How queer everything is to-day!
  And yesterday things went on just as usual. _Was_ I the same when I got up this morning? But if I'm not the same, the next question is, 'Who in the world am I?' Ah, _that's_ the great puzzle!"
  As she said this, she looked down at her hands and was surprised to see that she had put on one of the Rabbit's little white kid-gloves while she was Talking. "How _can_ I have done that?" she thought. "I must be growing small again." She got up and went to the table to measure herself by it and found that she was now about two feet high and was going on shrinking rapidly. She soon found out that the cause of this was the fan she was holding and she dropped it hastily, just in time to save herself from shrinking away altogether.
  "That _was_ a narrow escape!" said Alice, a good deal frightened at the sudden change, but very glad to find herself still in existence. "And now for the garden!" And she ran with all speed back to the little door; but, alas! the little door was shut again and the little golden key was lying on the glass table as before. "Things are worse than ever," thought the poor child, "for I never was so small as this before, never!"
  "Would it be of any use, now," thought Alice, "to speak to this mouse?
  Everything is so out-of-the-way down here that I should think very likely it can Talk; at any rate, there's no harm in trying." So she began, "O Mouse, do you know the way out of this pool? I am very tired of swimming about here, O Mouse!" The Mouse looked at her rather inquisitively and seemed to her to wink with one of its little eyes, but it said nothing.
  "Perhaps it doesn't understand English," thought Alice. "I dare say it's a French mouse, come over with William the Conqueror." So she began again: "Ou est ma chatte?" which was the first sentence in her French lesson-book. The Mouse gave a sudden leap out of the water and seemed to quiver all over with fright. "Oh, I beg your pardon!" cried Alice hastily, afraid that she had hurt the poor animal's feelings. "I quite forgot you didn't like cats."
  _you_ like cats, if you were me?"
  "Well, perhaps not," said Alice in a soothing tone; "don't be angry about it. And yet I wish I could show you our cat Dinah. I think you'd take a fancy to cats, if you could only see her. She is such a dear, quiet thing." The Mouse was bristling all over and she felt certain it must be really offended. "We won't Talk about her any more, if you'd rather not."
  "We, indeed!" cried the Mouse, who was trembling down to the end of its tail. "As if _I_ would Talk on such a subject! Our family always _hated_ cats--nasty, low, vulgar things! Don't let me hear the name again!"
  [Illustration: Alice at the Mad Tea Party.]
  "I won't indeed!" said Alice, in a great hurry to change the subject of conversation. "Are you--are you fond--of--of dogs? There is such a nice little dog near our house, I should like to show you! It kills all the rats and--oh, dear!" cried Alice in a sorrowful tone. "I'm afraid I've offended it again!" For the Mouse was swimming away from her as hard as it could go, and making quite a commotion in the pool as it went.
  So she called softly after it, "Mouse dear! Do come back again, and we won't Talk about cats, or dogs either, if you don't like them!" When the
  Mouse heard this, it turned 'round and swam slowly back to her; its face was quite pale, and it said, in a low, trembling voice, "Let us get to the shore and then I'll tell you my history and you'll understand why it is I hate cats and dogs."

1.02_-_The_Refusal_of_the_Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  This is a basic principle of the Indian disciplines of yoga. It has been the way, also, of many creative spirits in the West. It can not be described, quite, as an answer to any specific call. Rather, it is a deliberate, terrific refusal to respond to anything but the deepest, highest, richest answer to the as yet unknown demand of some waiting void within: a kind of total strike, or rejection of the offered terms of life, as a result of which some power of trans formation carries the problem to a plane of new magnitudes, where it is suddenly and finally resolved.
  This is the aspect of the hero-problem illustrated in the won drous Arabian Nights adventure of the Prince Kamar al-Zaman and the Princess Budur. The young and handsome prince, the only son of King Shahriman of Persia, persistently refused the repeated suggestions, requests, demands, and finally injunctions, of his father, that he should do the normal thing and take to himself a wife. The first time the subject was broached to him, the lad responded: "O my father, know that I have no lust to marry nor doth my soul incline to women; for that concerning their craft and perfidy I have read many books and heard much Talk, even as saith the poet:
  Now, an of women ask ye, I reply:

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 94
   he has learned. These expressions, however, "oath" and "betray", are inappropriate and actually misleading. There is no question of an oath in the ordinary sense of the word, but rather of an experience that comes at this stage of development. The candidate learns how to apply the higher knowledge, how to place it at the service of humanity. He then begins really and truly to understand the world. It is not so much a question of withholding the higher truths, but far more of serving them in the right way and with the necessary tact. The silence he is to keep refers to something quite different. He acquires this fine quality with regard to things he had previously spoken, and especially with regard to the manner in which they were spoken. He would be a poor initiate who did not place all the higher knowledge he had acquired at the service of humanity, as well and as far as this is possible. The only obstacle to giving information in these matters is the lack of understanding on the part of the recipients. It is true, of course, that the higher knowledge does not lend itself to promiscuous Talk; but no one having reached the stage of development described above is actually forbidden
   p. 95

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  emotional interpretations, then you'll see a profusion of confu
  sion, and you definitely won't understand this kind of Talk.
  "When the skull's consciousness is exhausted, how can joy
  who is a master of technique, only then can you understand
  this kind of Talk.
  Haven't you read how a monk asked Hsiang Yen, "What is

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  At a certain season of our life we are accustomed to consider every spot as the possible site of a house. I have thus surveyed the country on every side within a dozen miles of where I live. In imagination I have bought all the farms in succession, for all were to be bought, and
  I knew their price. I walked over each farmers premises, tasted his wild apples, discoursed on husbandry with him, took his farm at his price, at any price, mortgaging it to him in my mind; even put a higher price on it,took everything but a deed of it,took his word for his deed, for I dearly love to Talk,cultivated it, and him too to some extent, I trust, and withdrew when I had enjoyed it long enough, leaving him to carry it on. This experience entitled me to be regarded as a sort of real-estate broker by my friends. Wherever I sat, there I might live, and the landscape radiated from me accordingly. What is a house but a _sedes_, a seat?better if a country seat. I discovered many a site for a house not likely to be soon improved, which some might have thought too far from the village, but to my eyes the village was too far from it. Well, there I might live, I said; and there I did live, for an hour, a summer and a winter life; saw how I could let the years run off, buffet the winter through, and see the spring come in.
  Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a
  German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it as for them is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the _Nation_ have commerce, and export ice, and Talk through a telegraph, and ride thirty miles an hour, without a doubt, whether _they_ do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our _lives_ to improve _them_, who will build railroads?
  And if railroads are not built, how shall we get to heaven in season?

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Another great helpful factor is observing mouna or not Talking, or at least Talking only when it is necessary. Talking only when it is necessary means we will Talk only when it is absolutely impossible to avoid Talking; otherwise, we will not Talk. Why do we go on Talking with everyone? There is no necessity. We should regard ourselves as real seekers and not merely as jokers with truth, and try to open our mouths only when it is necessary, and otherwise not open our mouths. It is necessary to open the mouth only when it has some connection with the purpose for which we have come here. When it has no connection, why do we Talk? We should keep our mouths closed. This is not only a spiritual discipline but also a very helpful method of conserving energy, because much of the energy is lost in Talking. If we do not speak for three days continuously, we will see what difference it makes. We will feel that there is so much of strength in us that we can walk even long distances without any feeling of fatigue. All our energy goes in speaking unnecessarily to anyone and anything that is in front of us, on any subject whatsoever.

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Avirati is a sudden flare-up of buried desires in a very vehement manner, pouncing on anything and everything that is in front. It may be even an inanimate object it may be a fountain pen, a wristwatch, a transistor, or it may be a donkey. It does not matter what it is, because the desire that has been kept suppressed for years together wants only an immediate satisfaction, even through the silliest object possible. This condition of avirati (avirati means the absence of virati, which is the same as rati) attachment, affection, craving, and longing for the smallest satisfaction available will completely divert the attention of the mind from the original ideal. Even a little stream can draw the entire mass of water of a large river with a force that can burst all boundaries and devastate everything that is around. This is what we call 'the fall' in yoga. When a person reaches this state, he has fallen. We Talk of a fall and hear of these things happening in the Epics and Puranas, where the mind has come back to the original condition from where it wanted to rise; only it is in a worse state.

1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE, #Alice in Wonderland, #Lewis Carroll, #Fiction
  They were indeed a queer-looking party that assembled on the bank--the birds with draggled feathers, the animals with their fur clinging close to them, and all dripping wet, cross and uncomfortable.
  The first question, of course, was how to get dry again. They had a consultation about this and after a few minutes, it seemed quite natural to Alice to find herself Talking familiarly with them, as if she had known them all her life.
  At last the Mouse, who seemed to be a person of some authority among them, called out, "Sit down, all of you, and listen to me! _I'll_ soon make you dry enough!" They all sat down at once, in a large ring, with the Mouse in the middle.
  "I beg your pardon," said Alice very humbly, "you had got to the fifth bend, I think?"
  "You insult me by Talking such nonsense!" said the Mouse, getting up and walking away.
  "Please come back and finish your story!" Alice called after it. And the others all joined in chorus, "Yes, please do!" But the Mouse only shook its head impatiently and walked a little quicker.

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  your mind. Why look for a buddha beyond this mind?
  Buddhas of the past and future only Talk about this mind.
  The mind is the buddha, and the buddha is the mind. Beyond the
  attain enlightenment you have to see your nature. Unless you see
  your nature, all this Talk about cause and effect is nonsense. Buddhas
  don't practice nonsense. A buddha is free of karma,27 free of cause
  you don't see what I'm Talking about, you'll never know your own
  blaspheme the Dharma. Buddhas of the past and future only Talk
  about seeing your nature. All practices are impermanent. Unless
  become buddhas?
  I only Talk about seeing your nature. I don't Talk about sex
  simply because you don't see your nature. Once you see your
  they be buddhas?
  I only Talk about seeing your nature. I don't Talk about
  creating karma. Regardless of what we do, our karma has no hold
  is the buddha. I don't Talk about precepts, devotions or ascetic
  practices such as immersing yourself in water and fire, treading a
  ing, miraculously aware nature, yours is the mind of all buddhas.
  Buddhas of the past and future only Talk about transmitting the
  mind. They teach nothing else. If someone understands this teach

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would Talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
  Those whose discrimination is stolen away by such Talk grow deeply attached to pleasure and power. And so they are unable to develop that one-pointed concentration of the will, which leads a man to absorption in God.
  It is in virtue of his absorption in God and just because he has not identified his being with the inborn and acquired elements of his private personality, that the saint is able to exercise his entirely non-coercive and therefore entirely beneficent influence on individuals and even on whole societies. Or, to be more accurate, it is because he has purged himself of selfness that divine Reality is able to use him as a channel of grace and power. I live, yet not I, but Christthe eternal Logosliveth in me. True of the saint, this must a fortiori be true of the Avatar, or incarnation of God. If, insofar as he was a saint, St. Paul was not I, then certainly Christ was not I; and to Talk, as so many liberal churchmen now do, of worshipping the personality of Jesus, is an absurdity. For, obviously, had Jesus remained content merely to have a personality, like the rest of us, he would never have exercised the kind of influence which in fact he did exercise, and it would never have occurred to anyone to regard him as a divine incarnation and to identify him with the Logos. That he came to be thought of as the Christ was due to the fact that he had passed beyond selfness and had become the bodily and mental conduit through which a more than personal, supernatural life flowed down into the world.

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor schylus, nor Virgil evenworks as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only Talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and
  Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.

1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The vast mass of those whose religion is like this, are conscious or unconscious materialists the end and aim of their lives here and hereafter being enjoyment, which indeed is to them the alpha and the omega of human life, and which is their Ishtpurta; work like street-cleaning and scavengering, intended for the material comfort of man is, according to them, the be-all and end-all of human existence; and the sooner the followers of this curious mixture of ignorance and fanaticism come out in their true colours and join, as they well deserve to do, the ranks of atheists and materialists, the better will it be for the world. One ounce of the practice of righteousness and of spiritual Self-realisation outweighs tons and tons of frothy Talk and nonsensical sentiments. Show us one, but one gigantic spiritual genius growing out of all this dry dust of ignorance and fanaticism; and if you cannot, close your mouths, open the windows of your hearts to the clear light of truth, and sit like children at the feet of those who know what they are Talking about the sages of India. Let us then listen attentively to what they say.

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  existence isnt all that bad. Why should I want to get out of it? Whats all
  this Talk of helping all sentient beings? Benet Osama bin Laden? Are you
  crazy? I dont want to help him! How can I have compassion for people who

1.03_-_The_Desert, #The Red Book Liber Novus, #unset, #Buddhism
  After a hard struggle I have come a piece of the way nearer to you. How hard this struggle was! I had fallen into an undergrowth of doubt, confusion, and scorn. I recognize that I must be alone with my soul. I come with empty hands to you, my soul. What do you want to hear? But my soul spoke to me and said, If you come to a friend, do you come to Talk? I knew that this should not be so, but it seems to me that I am poor and empty. I would like to sit down near you and at least feel the breath of your animating presence. My way is hot sand. All day long, sandy, dusty paths. My patience is sometimes weak, and once I despaired of myself as you know.

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Evening Talks, 199

1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
   if it was right to attack like that a person. At times I thought I was perfectly justified. At other times it seemed to me that I should offer my sword of fire to you and Sri
  Aurobindo and leave it to you both to use it instead of myself concentratedly directing it at Y. I shall be thankful if I can have some words of guidance from you. Please keep in mind that I am not Talking of a mere outburst of anger: some force appears to be there which wants to destroy and which feels it has the power to destroy.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  This letter is perhaps the earliest written enunciation of these themes, preceding by almost a decade their initial appearance in print, in Talks Introductory to Lectures on the Record of Hsi-keng
  (1743). Several passages in the present letter appear almost verbatim in the printed version of the
  Talks, and since the preface to that work states that Hakuin stayed at Ishii's private retreat for over a month while he was drafting the Talks, it is not difficult to imagine Ishii urging his friend to include portions of this letter in the Talks so they might be shared with others.
  Huang-po three times, each time receiving blows, and he decides to leave the temple. The head monk tells Huang-po, "That young fellow who's been coming to you [Lin-chi] is a real Dharma vessel. If he comes and tells you he's going to leave, please use your expedient means in dealing with him. I'm sure that if he can continue to bore his way through, he will become a great tree that will provide cool shade to all the world." Huang-po suggests to Lin-chi that he might visit Ta-yu. At Ta-yu's temple,
  Lin-chi explained why he had left Huang-po, adding that he wasn't sure whether he was at fault or not. Ta-yu said, "Huang-po spared no effort. He treated you with utmost tenderness and grandmotherly kindness. Why do you Talk about fault and no fault?" Lin-chi suddenly experienced enlightenment, and said, "There's not much to Huang-po's Dharma." Lin-chi returned to Huang-po and related what had happened at Ta-yu's place. Huang-po said, "I'd like to get hold of that fellow and give him a good dose of my stick!" n "One day Hsuan-sha took up a traveling pouch and left his temple to complete his training by visiting others teachers around the country. On the way down the mountain, he struck his toe hard on a rock. Blood appeared, but amid the intense pain he had an abrupt self-realization. 'This body does not exist. Where is the pain coming from?' he said, and promptly returned to Hsueh-feng" (Essentials of
  Successive Records of the Lamp, ch. 23). o This generally follows the account in Compendium of the Five Lamps, ch. 9. p Tao-wu Yuan-chih (769-835) and his student Chien-yuan went to pay their respects to someone who had passed away. Chien-yuan rapped on the coffin and said, "Living or dead?" Tao-wu replied,
  4. Box-shrub Zen. The growth of the box tree or shrub (tsuge no ki) is so slow that it was said to sometimes cease growing altogether, and to even shrink in size during intercalary years. Ta-hui uses the term to describe students who not only cease making headway in their practice, but by attaching to satori actually regress (Ta-hui's General Talks, ch. 2). Carry the day roughly paraphrases the expression "bare the left arm," referring to a gesture that is made to show one has been won over and will support another's cause. "Marquis Chou Po, before setting out to subjugate the Lu family, issued an order to his army, saying, 'Those who are for the Lu family bare their right arms, those for the Liu family bare their left arms!' They all bared their left arms, and he was able to launch an attack and gain the upper hand" (Records of the Grand Historian, 280).

1.03_-_Yama_and_Niyama, #Liber ABA, #Aleister Crowley, #Philosophy
  5:Some of these are only the "virtues" of a slave, invented by his master to keep him in order. The real point of the Hindu "Yama" is that breaking any of these would tend to excite the mind.
  6:Subsequent theologians have tried to improve upon the teachings of the Masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. Thus "non-killing," which originally meant "do not excite yourself by sTalking tigers," has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula.
  7:But this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. If the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it.

1.04_-_Body,_Soul_and_Spirit, #Theosophy, #Rudolf Steiner, #Theosophy
  The "I" flashes forth in the soul, receives the infusion from out the spirit and thereby becomes the bearer of the spirit-man. Through this, man participates in the "three worlds," the physical, the soul, and the spiritual. He takes root in the physical world through his physical body, ether-body, and soul-body and flowers through the spirit-self, life-spirit, and spirit-man up into the spiritual world. The sTalk, however, which takes root in the one and flowers in the other, is the soul itself.

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In these lines Seccho has swept everything away for youwhat you see together with what you do not see, what you hear together with what you do not hear, and what you Talk about together with what you cannot Talk about. All these are completely brushed off, and you attain the life of the blind, deaf, and dumb. Here all your imaginations, contrivances and calculations are once and for all put an end to; they are no more made use of. This is where lies the highest point of Zen, this is where we have true blindness, true deafness and true dumbness, each in its artless and effectless aspect.
  Yengo (the author of this commentary) now raised his staff and said, Do you see? He then struck his chair and said, Do you hear? Coming down from the chair, he said, Was anything Talked about?
  The corn was orient and immortal wheat, which never should be reaped, nor was ever sown. I thought it had stood from everlasting to everlasting. The dust and stones of the street were as precious as gold. The gates at first were the end of the world. The green trees, when I saw them first through one of the gates, transported and ravished me; their sweetness and unusual beauty made my heart to leap, and almost mad with ecstasy, they were such strange and wonderful things. The Men! O what venerable and reverend creatures did the aged seem! Immortal Cherubim! And young men glittering and sparkling angels, and maids strange seraphic pieces of life and beauty! Boys and girls tumbling in the street, and playing, were moving jewels. I knew not that they were born or should the. But all things abided eternally as they were in their proper places. Eternity was manifested in the light of the day, and something infinite behind everything appeared; which Talked with my expectation and moved my desire. The city seemed to stand in Eden, or to be built in Heaven. The streets were mine, the temple was mine, the people were mine, their clothes and gold and silver were mine, as much as their sparkling eyes, fair skins and ruddy faces. The skies were mine, and so were the sun and moon and stars, and all the world was mine; and I the only spectator and enjoyer of it. And so it was that with much ado I was corrupted and made to learn the dirty devices of the world. Which now I unlearn, and become as it were a little child again, that I may enter into the Kingdom of God.

1.04_-_Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Far through unfrequented woods on the confines of towns, where once only the hunter penetrated by day, in the darkest night dart these bright saloons without the knowledge of their inhabitants; this moment stopping at some brilliant station-house in town or city, where a social crowd is gathered, the next in the Dismal Swamp, scaring the owl and fox. The startings and arrivals of the cars are now the epochs in the village day. They go and come with such regularity and precision, and their whistle can be heard so far, that the farmers set their clocks by them, and thus one well conducted institution regulates a whole country. Have not men improved somewhat in punctuality since the railroad was invented? Do they not Talk and think faster in the depot than they did in the stage-office? There is something electrifying in the atmosphere of the former place. I have been astonished at the miracles it has wrought; that some of my neighbors, who, I should have prophesied, once for all, would never get to Boston by so prompt a conveyance, are on hand when the bell rings. To do things railroad fashion is now the by-word; and it is worth the while to be warned so often and so sincerely by any power to get off its track. There is no stopping to read the riot act, no firing over the heads of the mob, in this case. We have constructed a fate, an _Atropos_, that never turns aside. (Let that be the name of your engine.) Men are advertised that at a certain hour and minute these bolts will be shot toward particular points of the compass; yet it interferes with no mans business, and the children go to school on the other track. We live the steadier for it. We are all educated thus to be sons of Tell. The air is full of invisible bolts. Every path but your own is the path of fate. Keep on your own track, then.

1.04_-_The_Core_of_the_Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  We must remember that duty is an idea which in practice rests upon social conceptions. We may extend the term beyond its proper connotation and Talk of our duty to ourselves or we may, if we like, say in a transcendent sense that it was Buddha's duty to abandon all, or even that it is the ascetic's duty to sit motionless in a cave! But this is obviously to play with words.

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  water lilies both blue and white, carrying in their hands clusters
  of lotus flowers both red and white, chewing the fibrous sTalks of
  water lilies, streaming with drops of water and mud. And when
  fibrous sTalks of water lilies, smeared with mud, with drops of
  water streaming from you. Is it raining along the road by which

1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "As for pulling me out of the window, I only wish they _could_!"
  She waited for some time without hearing anything more. At last came a rumbling of little cart-wheels and the sound of a good many voices all Talking together. She made out the words: "Where's the other ladder?
  Bill's got the other--Bill! Here, Bill! Will the roof bear?--Who's to go down the chimney?--Nay, _I_ sha'n't! _You_ do it! Here, Bill! The master says you've got to go down the chimney!"

1.04_-_To_the_Priest_of_Rytan-ji, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Much closer to home in your own Ttmi Province, there are any number of excellent priests, all of them formidable dragons of the Zen seas. What could a shrimp like me accomplish at such a meeting?
  I break into a nervous sweat just thinking about it. And we are Talking about Rytan-ji (Dragon-Pool
  Temple), one of the most celebrated temples in all of Ttmi and Mikawa. Even gods and demons tremble in fear when they hear of the dragons lurking in that poisonous pool. The prospect is so terrifying it sets my knees to shaking. In any case, that is the reason I have delayed so long in sending you my answer. Accept my most profuse apologies.
  Some time ago Dait Osh made the long trip here to Shin-ji with Senior Monk Zents to convey the sentiments of the temple priests in your area, including the abbot of Seiken-ji. They presented their case skillfully, with admirable powers of persuasion. They informed me of your feelings on the matter and of the enthusiastic support shown by other members of the monastic and lay community. It seems everyone is very eager for the Talks to be held.

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  and awakened mind.
  There's no language that isn't the Dharma. To Talk all day
  without saying anything is the Way. To be silent all day and still say
  there's no mind. Likewise, without water there's no ice, and without
  ice there's no water. Whoever Talks about leaving the mind doesn't
  get very far. Don't become attached to appearances of the mind.
  perfectly still. But actually, there's not even one buddha-body, much
  less three. This Talk of three bodies is simply based on human
  understanding, which can be shallow, moderate, or deep.

1.057_-_The_Four_Manifestations_of_Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This ignorance is like this peculiar sleeping crane which is ready to pounce upon its objects, and it will not allow us to be in peace. As was mentioned previously, unless the cause is tackled properly and treated, there is no use merely catching hold of the effects. These effects are like ambassadors who have come merely to convey the message of the government to which they belong. There is no use in Talking to the ambassador with a wry face or in language which is unbecoming, as he is only a representative of the force that is there behind him. The force is something different, and what we see with our eyes is a different thing altogether. But yet, we are likely to mistake these effects for the causes, and then it is that we practise wrong tapas. We may stand on one leg but it will not help us, though it is a tapas, no doubt. We may sit in the sun, we may drink cold water and take a bath in cold water in winter. All these treatments of the effects will produce only a temporary suppression of their manifestations. But suppressing the effects is not the treatment of the cause, because the cause pushes the effect, and as long as the living force of the cause is present, the possibility of the effects getting projected on to the surface again and again is always there.

1.05_-_ADVICE_FROM_A_CATERPILLAR, #Alice in Wonderland, #Lewis Carroll, #Fiction
  She was a good deal frightened by this very sudden change, as she was shrinking rapidly; so she set to work at once to eat some of the other bit. Her chin was pressed so closely against her foot that there was hardly room to open her mouth; but she did it at last and managed to swallow a morsel of the left-hand bit....
  "Come, my head's free at last!" said Alice; but all she could see, when she looked down, was an immense length of neck, which seemed to rise like a sTalk out of a sea of green leaves that lay far below her.
  "Where _have_ my shoulders got to? And oh, my poor hands, how is it I can't see you?" She was delighted to find that her neck would bend about easily in any direction, like a serpent. She had just succeeded in curving it down into a graceful zigzag and was going to dive in among the leaves, when a sharp hiss made her draw back in a hurry--a large pigeon had flown into her face and was beating her violently with its wings.

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  stayed behind in India. However, she miraculously
  appeared in the Land of Snow and Talked with her
  I would now like to Talk about three most remarkable
  women lamas that I have met in person.
  develop their intelligence and culture, and sometimes
  are able to Talk well about the dharma. However, it is
  - 143 -

1.05_-_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  overhanging Buddha's head.) The detailed features of these centers are of interest only to professional clairvoyants; we will discuss later some details of general interest. A complete study on the question can be found in the remarkable work of Sir John Woodroffe (Arthur Avalon), The Serpent Power (Madras: Ganesh & Co., 1913).
  We will not dwell here on the description of these centers as tradition refers to them, for it is better to experience things oneself rather than to Talk about them, nor will we discuss their positions in the body; the seeker will feel them himself without any difficulty as soon as he becomes a little clear. Suffice it to say that these centers (called Chakras in India) are not located in our physical body but in another dimension, though their concentration may at times become so intense that we have an acute, localized physical sensation. Some of them, though not all, are in fact quite close to the body's nervous plexuses. Roughly speaking, there are seven centers distributed in four zones: (1) The Superconscient, with one center slightly above the top of the head,44 which controls our thinking mind and communicates with higher mental realms: illumined mind, intuitive mind, overmind,
  etc. (2) The Mind, with two centers: one between the eyebrows, which controls the will and dynamism of our mental activity (it is also the center of subtle vision, the "third eye" certain traditions speak of); the other, at throat level, controls all the forms of mental expression. (3)

1.05_-_Hsueh_Feng's_Grain_of_Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  The Ancients weren't like people today with their spurious
  shallow Talk; otherwise, how could they have used a single
  word or half a phrase for a whole lifetime? Therefore, when it
  Pavilion and Black Rock Range?" E Hu hurried back to his
  room. Hsueh Feng was always bringing up this kind of Talk to
  instruct his community.

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  We hear "Be good," and "Be good," and "Be good," taught all over the world. There is hardly a child, born in any country in the world, who has not been told, "Do not steal," "Do not tell a lie," but nobody tells the child how he can help doing them. Talking will not help him. Why should he not become a thief? We do not teach him how not to steal; we simply tell him, "Do not steal." Only when we teach him to control his mind do we really help him. All actions, internal and external, occur when the mind joins itself to certain centres, called the organs. Willingly or unwillingly it is drawn to join itself to the centres, and that is why people do foolish deeds and feel miserable, which, if the mind were under control, they would not do. What would be the result of controlling the mind? It then would not join itself to the centres of perception, and, naturally, feeling and willing would be under control. It is clear so far. Is it possible? It is perfectly possible. You see it in modern times; the faith-healers teach people to deny misery and pain and evil. Their philosophy is rather roundabout, but it is a part of Yoga upon which they have somehow stumbled. Where they succeed in making a person throw off suffering by denying it, they really use a part of Pratyahara, as they make the mind of the person strong enough to ignore the senses. The hypnotists in a similar manner, by their suggestion, excite in the patient a sort of morbid Pratyahara for the time being. The so-called hypnotic suggestion can only act upon a weak mind. And until the operator, by means of fixed gaze or otherwise, has succeeded in putting the mind of the subject in a sort of passive, morbid condition, his suggestions never work.
  When one begins to concentrate, the dropping of a pin will seem like a thunderbolt going through the brain. As the organs get finer, the perceptions get finer. These are the stages through which we have to pass, and all those who persevere will succeed. Give up all argumentation and other distractions. Is there anything in dry intellectual jargon? It only throws the mind off its balance and disturbs it. Things of subtler planes have to be realised. Will Talking do that? So give up all vain Talk. Read only those books which have been written by persons who have had realisation.
  Those who really want to be Yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced. Others are mere Talking machines. If we really want to be blessed, and make others blessed, we must go deeper. The first step is not to disturb the mind, not to associate with persons whose ideas are disturbing. All of you know that certain persons, certain places, certain foods, repel you. Avoid them; and those who want to go to the highest, must avoid all company, good or bad. Practise hard; whether you live or die does not matter. You have to plunge in and work, without thinking of the result. If you are brave enough, in six months you will be a perfect Yogi. But those who take up just a bit of it and a little of everything else make no progress. It is of no use simply to take a course of lessons. To those who are full of Tamas, ignorant and dull those whose minds never get fixed on any idea, who only crave for something to amuse them religion and philosophy are simply objects of entertainment. These are the unpersevering. They hear a Talk, think it very nice, and then go home and forget all about it. To succeed, you must have tremendous perseverance, tremendous will. "I will drink the ocean," says the persevering soul, "at my will mountains will crumble up." Have that sort of energy, that sort of will, work hard, and you will reach the goal.

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  No impure soul can be really religious. Purity in thought, speech, and act is absolutely necessary for any one to be religious. As to the thirst after knowledge, it is an old law that we all get whatever we want. None of us can get anything other than what we fix our hearts upon. To pant for religion truly is a very difficult thing, not at all so easy as we generally imagine. Hearing religious Talks or reading religious books is no proof yet of a real want felt in the heart; there must be a continuous struggle, a constant fight, an unremitting grappling with our lower nature, till the higher want is actually felt and the victory is achieved. It is not a question of one or two days, of years, or of lives; the struggle may have to go on for hundreds of lifetimes. The success sometimes may come immediately, but we must be ready to wait patiently even for what may look like an infinite length of time. The student who sets out with such a spirit of perseverance will surely find success and realisation at last.

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Any prospect of awakening or coming to life to a dead man makes indifferent all times and places. The place where that may occur is always the same, and indescribably pleasant to all our senses. For the most part we allow only outlying and transient circumstances to make our occasions. They are, in fact, the cause of our distraction. Nearest to all things is that power which fashions their being. _Next_ to us the grandest laws are continually being executed. _Next_ to us is not the workman whom we have hired, with whom we love so well to Talk, but the workman whose work we are.

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  The third function concerns speech. The student should utter no word that is devoid of sense and meaning; all Talking for the sake of Talking draws him away from his path. He must avoid the usual kind of conversation, with its promiscuous discussion of indiscriminately varied topics. This does not imply his preclusion from intercourse with his fellows. It is precisely in such intercourse that his conversation should develop to significance. He is ready to converse with everyone, but he does so thoughtfully and with thorough deliberation. He never speaks without grounds for what he says. He seeks to use neither too many nor too few words.
   p. 144
   clarity of speech. People who begin to have some presentiment of supersensible things are apt to wax Talkative on this subject, thereby retarding their normal development. The less one Talks about these matters the better. Only someone who has achieved a certain degree of clarity should speak about them. At the beginning of their instruction, students are as a rule astonishes at the teacher's lack of curiosity concerning their own experiences. It would be much better for them to remain entirely silent on this subject, and to content themselves with mentioning only whether they have been successful or unsuccessful in performing the exercises and observing the instructions given them. For the teacher has quite other means of estimating their progress than the students' own statements. The eight petals now under consideration always become a little hardened through such statements, whereas they should be kept soft and supple. The following example taken, for the sake of clarity, not from the supersensible world but from ordinary life, will illustrate this point. Suppose I hear a piece of news and thereupon immediately form an opinion. Shortly afterwards I receive some
   p. 145

1.06_-_Dhyana_and_Samadhi, #Raja-Yoga, #Swami Vivkenanda, #unset
  So we see this danger by studying the lives of great teachers like Mohammed and others. Yet we find, at the same time, that they were all inspired. Whenever a prophet got into the superconscious state by heightening his emotional nature, he brought away from it not only some truths, but some fanaticism also, some superstition which injured the world as much as the greatness of the teaching helped. To get any reason out of the mass of incongruity we call human life, we have to transcend our reason, but we must do it scientifically, slowly, by regular practice, and we must cast off all superstition. We must take up the study of the superconscious state just as any other science. On reason we must have to lay our foundation, we must follow reason as far as it leads, and when reason fails, reason itself will show us the way to the highest plane. When you hear a man say, "I am inspired," and then Talk irrationally, reject it. Why? Because these three states instinct, reason, and superconsciousness, or the unconscious, conscious, and superconscious states belong to one and the same mind. There are not three minds in one man, but one state of it develops into the others. Instinct develops into reason, and reason into the transcendental consciousness; therefore, not one of the states contradicts the others. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, "I come not to destroy but to fulfil," so inspiration always comes to fulfil reason, and is in harmony with it.
  All the different steps in Yoga are intended to bring us scientifically to the superconscious state, or Samadhi. Furthermore, this is a most vital point to understand, that inspiration is as much in every man's nature as it was in that of the ancient prophets. These prophets were not unique; they were men as you or I. They were great Yogis. They had gained this superconsciousness, and you and I can get the same. They were not peculiar people. The very fact that one man ever reached that state, proves that it is possible for every man to do so. Not only is it possible, but every man must, eventually, get to that state, and that is religion. Experience is the only teacher we have. We may Talk and reason all our lives, but we shall not understand a word of truth, until we experience it ourselves. You cannot hope to make a man a surgeon by simply giving him a few books. You cannot satisfy my curiosity to see a country by showing me a map; I must have actual experience. Maps can only create curiosity in us to get more perfect knowledge. Beyond that, they have no value whatever. Clinging to books only degenerates the human mind. Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! Millions of people have been killed because they did not believe what the books said, because they would not see all the knowledge of God within the covers of a book. Of course this killing and murdering has gone by, but the world is still tremendously bound up in a belief in books.

1.06_-_Incarnate_Teachers_and_Incarnation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  No man can really see God except through these human manifestations. If we try to see God otherwise, we make for ourselves a hideous caricature of Him and believe the caricature to be no worse than the original. There is a story of an ignorant man who was asked to make an image of the God Shiva, and who, after days of hard struggle, manufactured only the image of a monkey. So whenever we try to think of God as He is in His absolute perfection, we invariably meet with the most miserable failure, because as long as we are men, we cannot conceive Him as anything higher than man. The time will come when we shall transcend our human nature and know Him as He is; but as long as we are men, we must worship Him in man and as man. Talk as you may, try as you may, you cannot think of God except as a man. You may deliver great intellectual discourses on God and on all things under the sun, become great rationalists and prove to your satisfaction that all these accounts of the Avataras of God as man are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth. When next you hear a man delivering a great intellectual lecture against this worship of the Avataras of God, get hold of him and ask what his idea of God is, what he understands by "omnipotence", "omnipresence", and all similar terms, beyond the spelling of the words. He really means nothing by them; he cannot formulate as their meaning any idea unaffected by his own human nature; he is no better off in this matter than the man in the street who has not read a single book. That man in the street, however, is quiet and does not disturb the peace of the world, while this big Talker creates disturbance and misery among mankind.
  Religion is, after all, realisation, and we must make the sharpest distinction between Talk; and intuitive experience. What we experience in the depths of our souls is realisation. Nothing indeed is so uncommon as common sense in regard to this matter.
  Here, too, as in all other cases, the two extremes meet. The extreme of ignorance and the other extreme of knowledge neither of these go through acts of worship. The human brute does not worship because of his ignorance, and the Jivanmuktas (free souls) do not worship because they have realised God in themselves. Being between these two poles of existence, if any one tells you that he is not going to worship God as man, take kindly care of that man; he is, not to use any harsher term, an irresponsible Talker; his religion is for unsound and empty brains.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is Talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The real complications are not in life but in ourselves, and all external circumstances are the exact reflection of what we are. The main problem with the vital is that it mistakenly identifies with just about everything that comes out of itself. It says: "This is 'my' pain, 'my'
  depression, 'my' personality, 'my' desire," and thinks of itself as all sorts of little me's it is not. If we are convinced that all these occurrences are ours, then there is obviously nothing we can do about them, except put up with the trivial family until the attack is over. But if we can remain silent within, we soon realize that none of this has anything to do with us: everything comes from outside. We keep picking up the same wavelengths, and becoming overwhelmed by every contagion. For example, we are with some people, completely silent and still within (which doesn't prevent us from Talking and acting normally), when suddenly, in this transparency, we feel something trying to draw us or to enter us, a kind of pressure or vibration in the atmosphere (which may cause a vague sense of unease). If we take in the vibration, we are soon struggling against a depression, having a particular desire, or feeling restless; we have caught the contagion. Sometimes it is not just a vibration but a whole wave that falls upon us. Another's physical presence is unnecessary;

1.06_-_Raja_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  18. Do not mix much. Do not Talk much. Do not walk much. Do not eat much. Do not sleep much. Do not exert much.

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The History of Magick has never been seriously attempted. For one reason, only initiates pledged to secrecy know much about it; for another, every historian has been Talking about some more or less conventional idea of Magick, not of the thing itself. But Magick has led the world from before the beginning of history, if only for the reason that Magick has always been the mother of Science. It is, therefore, of extreme importance that some effort should be made to understand something of the subject; and there is, therefore, no apology necessary for essaying this brief outline of its historical aspects.

1.06_-_Wealth_and_Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  In this connection I pray for some more specific guidance from You, Douce Mere, not only for us at the
  Youth Camps, but generally for us who go around the country giving Talks on Sri Aurobindos Action....
  Talk little, be true, act sincerely.

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  arrived there, he came forth from the assembly and said, "What
  is Buddha?" Hsueh Feng said, "Don't Talk in your sleep." Yun
  Men then bowed. He dwelt there for three years. One day
  Silence, not clamor, is in order for the Ch'an school.
  Ten thousand kinds of clever Talk -how can they
  be as good as reality
  I too am following his words to produce interpretations
  when I Talk like this. Killing others is not as good as killing
  yourself. As soon as you make a principle, you fall into a pit.

1.07_-_A_MAD_TEA-PARTY, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "I do," Alice hastily replied; "at least--at least I mean what I say--that's the same thing, you know."
  "You might just as well say," added the Dormouse, which seemed to be Talking in its sleep, "that 'I breathe when I sleep' is the same thing as 'I sleep when I breathe!'"
  "It _is_ the same thing with you," said the Hatter, and he poured a little hot tea upon its nose. The Dormouse shook its head impatiently and said, without opening its eyes, "Of course, of course; just what I was going to remark myself."

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  with contempt. This way of thinking is a huge obstacle in our practice.
  We must remember that this verse isnt just Talking about what other
  people do. It is also Talking about us, about our own propensity to make up
  teachings, our propensity to sell the Dharma and use the Dharma to make
  care and take delight in giving. Dana is not just a fancy or polite name for
  paying. For example, at the conclusion of a teaching or retreat the organizers often give a dana Talk to encourage people to give. But people are so
  used to paying that they then think, What would be a reasonable charge for
  When teaching about generosity, the rst of the six far-reaching attitudes, the
  Buddha Talked about taking delight in giving. Generosity is a mind that takes
  joy in giving, a mind that wants to give, a mind that sees something virtuous
  But its not only the big gurus and small gurus who are involved in the
  eight worldly concerns. Lets be inclusive and non-biased and Talk about ourselves as well! There are four pairs of worldly concerns, making eight altogether:
  1. feeling happy when we receive material possessions and money and
  our side there is no connection because were too busy watching TV, going
  to the shopping mall, Talking with our friends, or watching sports. We have
  to create the ring with which they can hook us. When we lack the ring of
  Arouse the great power of your compassion and think of me. As if Tara
  is not already doing that! Here were Talking to ourselves, saying, Hey, me!
  Wake up! Arouse the great power of your own wisdom and think of Tara!
  change, and they may later turn against us.
  Talking about spirits is normal in Tibetan culture. Their culture is permeated with spirits and protectors. In general, contemporary Western culture isnt, although some people channel spirits and receive messages from
  beings in other realms. Some of the beings who are channeled may have some
  dom arising from listening, which in turn stimulates us to reect on and meditate on the teachings. Reection and meditation, in turn, lead to the wisdoms arising from reection and meditation.
  Integrity is a sense of self-respect that inhibits us from acting destructively because we have a sense of our own worthiness. Im a Dharma practitioner and value myself as one, so I dont want to Talk behind my colleagues
  back. Consideration for others is restraining ourselves from acting destructively because we value others and know that our harmful actions impinge on
  purpose of my life is to benet all sentient beings, I could look them in the
  eye with kindness and cherish them. I could stop and Talk with them with
  love in my heart.
  This is a universal experience. Is there anyone who has never had this
  experience? Its painful, isnt it? This verse is Talking about what happens
  when we have expectations of limited samsaric beings that they cant fulll.
  intended any. Each of us has something were super-sensitive about, and we
  get all worked up when a dear one pushes this button. Later, when we Talk to
  the person, we learn that they had no intention to harm us. But we were hurt
  of the path. The next verse expresses our wish to cut the self-grasping ignorance and to actualize the wisdom realizing emptiness, the wisdom side of
  the path. We often Talk in the Mahayana tradition about two great obstacles:
  one is our self-centeredness and the other is the self-grasping ignorance.
  Sometimes we hear teachings and we think we understand, but as soon
  as we start Talking about them with someone, we realize that we dont understand the meaning very well at all. Its actually good when we realize that we
  be understood intellectually, just as the taste of honey cant be experienced
  by Talking about it.
  From our side, we need to hear and learn the teachings, think about
  Tutu just sat there looking totally bored. He was not at all interested. But
  when he came to the podium and started Talking about compassion and
  equality among people, he came alive and lit up. Were the opposite: when
  would be with our teacher, ready to eat lunch, go somewhere, or hear a teaching when somebody walks in unexpectedly. Our teacher will spend an hour
  Talking to that person while the rest of us wait. It may be somebody who
  knows nothing about Dharma. We old students cant get appointments with
  Airport, and when he got off the plane, Rinpoche Talked to me about dolphins. That was the level of my mind; that was what I could understand at
  that time. So he spent some time making a connection with this young
  woman with a short skirt and long hair who thought she was really something by Talking to her about what she could understanddolphins. But
  somehow, something happened, and I ended up going to the meditation
  Why is there so much emphasis about keeping ones level of practice private, discussing it only with ones spiritual mentor or perhaps a few Dharma
  friends? The more we Talk about our practiceIve realized this. Ive expe-
  others, Im practicing taking and giving. I am taking on all of your suffering.
  Arent I compassionate? The Eight Verses of Thought Transformation Talk about
  doing these practices secretly, in a humble way, without declaring to others
  death and what happens after death but until then, I hadnt met anyone who
  was comfortable Talking about it. So I appreciated being able to discuss dying

1.07_-_Hui_Ch'ao_Asks_about_Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  positions of prince and minister, ct or the four propositions/
  they simply Talk of arrowpoints meeting. The style of Fa Yen's
  family is like this; one word falls and you see and immediately

1.07_-_Raja-Yoga_in_Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
  Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its sTalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  1:MORE rubbish has been written about Samadhi than enough; we must endeavour to avoid adding to the heap. Even Patanjali, who is extraordinarily clear and practical in most things, begins to rave when he Talks of it. Even if what he said were true he should not have mentioned it; because it does not sound true, and we should make no statement that is priori improbable without being prepared to back it up with the fullest proofs. But it is more than likely that his commentators have misunderstood him.
  2:The most reasonable statement, of any acknowledged authority, is that of Vajna Valkya, who says: "By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul." There is a modest statement in good literary form. If we can only do as well as that!

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Recall that the Right-Hand path is open to empirical verification, which means that the Right-Hand dimension of holons, their form or exteriors, can indeed be "seen" with the senses or their extensions. But the Left-Hand dimension-the interior side-cannot be seen empirically "out there," although it can be internally experienced (and although it has empirical correlates: my interior thoughts register on an EEG but cannot be determined or interpreted or known from that evidence). Everything on the Left Hand, from sensations to impulses to images and concepts and so on, is an interior experience known to me directly by acquaintance (which can indeed be "objectively described," but only through an intersubjective community at the same depth, where it relies on interpretation from the same depth). Direct spiritual experience is simply the higher reaches of the Upper-Left quadrant, and those experiences are as real as any other direct experiences, and they can be as easily shared (or distorted) as any other experiential knowledge.11 (The only way to deny the validity of direct interior experiential knowledge-whether it be mathematical knowledge, introspective knowledge, or spiritual knowledge-is to take the behaviorist stance and identify interior experience with exterior behavior. Should somebody mention that this is the cynical twist or pathological agency of Broughton's level four?)
  There is, of course, one proviso: the experimenter must, in his or her own case, have developed the requisite cognitive tools. If, for example, we want to investigate concrete operational thought, a community of those who have only developed to the preoperational level will not do. If you take a preop child, and in front of the child pour the water from a short fat glass into a tall thin glass, the child will tell you that the tall glass has more water. If you say, no, there is the same amount of water in both glasses, because you just saw me pour the same water from one glass to the other, the child will have no idea what you're Talking about. "No, the tall glass has more water." No matter how many times you pour the water back and forth between the two glasses, the child will deny they have the same amount of water. (Interestingly, if you videotape the child at this stage, and then wait a few years until the child has developed conop-at which point it will seem utterly obvious to him that the glasses have the same amount of water-and then show the child the earlier videotape, he will deny that it's him. He thinks you've doctored the videotape; he cannot imagine anybody being that stupid.) The preop child is immersed in a world that includes conop realities, is drenched in those realities, and yet cannot "see" them: they are all "otherworldly."
  At every stage of development, in fact, the next higher stage always appears to be a completely "other world," an "invisible world"-it has literally no existence for the individual, even though the individual is in fact saturated with a reality that contains the "other" world. The individual's "this-worldly" existence simply cannot comprehend the "otherworldly" characteristics lying all around it.
  Thus, if we are going to level that charge at mysticism, then we must level it at dogginess and sunsetness and every other experience that happens to come our way. (This is really the cheapest of the cheap shots fired at mysticism.)
  Conversely, words do just fine as signifiers for experience, whether mundane or spiritual, if we both, you and I, have had similar experiences in a context of shared background practices. Zen masters Talk about Emptiness all the time! And they know exactly what they mean by the words, and the words are perfectly adequate to convey what they mean, if you have had the experience (for what they mean can only be disclosed in the shared praxis of zazen, or meditation practice).
  Go one step further. If I say to a conop child, "It is as if I were elsewhere," the child might nod her head as if she actually understood all the meanings of that statement. The conop child already possesses the shared linguistic structure (and grammar) to decipher the words. But, as we have seen, since the conop child cannot fully grasp the implications of as-if statements, she doesn't really understand what is signified by my statement. Once the higher structure of formop emerges, however, this will usher the child into a worldspace where "as-if" is not just a signifier but a signified that has an existing referent in that formop worldspace: not just a word, but a direct understanding that more or less spontaneously jumps to mind whenever we hear or see the word, and which refers to a genuinely existing entity in the rational worldspace.
  But paradigms are first and foremost injunctions, actual practices (all of which have nondiscursive components that never are entered in the theories they support)-they are methods for disclosing new data in an addressed domain, and the paradigms work because they are true in any meaningful sense of the word. Science makes real progress, as Kuhn said, because successive paradigms cumulatively disclose more and more interesting data. Even Foucault acknowledged that the natural sciences, even if they had started as structures of power, had separated from power (it was the pseudosciences of biopower that remained shot through with power masquerading as knowledge).
  Neither the New Agers nor the "new paradigmers" had anything resembling a new paradigm, because all they offered was more Talk-Talk. They had no new techniques, no new methodologies, no new exemplars, no new injunctions-and therefore no new data. All they possessed, through a misreading of Kuhn, was a pseudo-attempt to trump normal science and replace it with their ideologically favorite reading of the Kosmos.
  The contemplative traditions, on the other hand, have always come first and foremost with a set of injunctions in hand. They are, above all else, a set of practices, practices that require years to master (much longer than the training of the average scientist). These injunctions (zazen, shikan-taza, vipassana, contemplative introspection, satsang, darshan-all of which we will discuss)-these are not things to think, they are things to do.

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  At first sight the whole system of the Sephirothal Tree, with the manifold correspondences to be utilized as a psychological or spiritual classifying system, may appear to the reader as wholly unintelligible. But with a little serious application, the lapse of time will show an unconscious assimilation - analogous to the seed of a tree taking root silehtly, secretly, in the dark depths of Mother Earth.
  When the seed has at last sent forth shoots and roots seek- ing nourishment and something it can grasp and hold on to, the tender sTalk pushes its way upwards towards the Sun, the source of light and life.

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That words are at once indispensable and, in many cases, fatal has been recognized by all the exponents of the Perennial Philosophy. Thus, Jesus spoke of himself as bringing into the world something even worse than briarsa sword. St. Paul distinguished between the letter that kills and the spirit that gives life. And throughout the centuries that followed, the masters of Christian spirituality have found it necessary to harp again and again upon a theme which has never been outdated because homo loquax, the Talking animal, is still as navely delighted by his chief accomplishment, still as helplessly the victim of his own words, as he was when the Tower of Babel was being built. Recent years have seen the publication of numerous works on semantics and of an ocean of nationalistic, racialistic and militaristic propaganda. Never have so many capable writers warned mankind against the dangers of wrong speechand never have words been used more recklessly by politicians or taken more seriously by the public. The fact is surely proof enough that, under changing forms, the old problems remain what they always wereurgent, unsolved and, to all appearances, insoluble.
  Beauty is truth, truth, beauty. But unfortunately Keats failed to specify in which of its principal meanings he was using the word truth. Some critics have assumed that he was using it in the third of the senses listed at the opening of this section, and have therefore dismissed the aphorism as nonsensical. Zn + H2SO4 = ZnSO4 + H2. This is a truth in the third sense of the wordand, manifestly, this truth is not identical with beauty. But no less manifestly Keats was not Talking about this kind of truth. He was using the word primarily in its first sense, as a synonym for fact, and secondarily with the significance attached to it in the Johannine phrase, to worship God in truth. His sentence, therefore, carries two meanings. Beauty is the Primordial Fact, and the Primordial Fact is Beauty, the principle of all particular beauties; and Beauty is an immediate experience, and this immediate experience is identical with Beauty-as-Principle, Beauty-as-Primordial-Fact. The first of these statements is fully in accord with the doctrines of the Perennial Philosophy. Among the trinities in which the ineffable One makes itself manifest is the trinity of the Good, the True, and the Beautiful. We perceive beauty in the harmonious intervals between the parts of a whole. In this context the divine Ground might be paradoxically denned as Pure Interval, independent of what is separated and harmonized within the totality.
  Away, then, with the fictions and workings of discursive reason, either for or against Christianity! They are only the wanton spirit of the mind, whilst ignorant of God and insensible of its own nature and condition. Death and life are the only things in question; life is God living and working in the soul; death is the soul living and working according to the sense and reason of bestial flesh and blood. Both this life and this death are of their own growth, growing from their own seed within us, not as busy reason Talks and directs, but as the heart turns either to the one or to the other.
  Ill have a wager with you, said Buddha. If you are really so clever, jump off the palm of my right hand. If you succeed, Ill tell the Jade Emperor to come and live with me in the Western Paradise, and you shall have his throne without more ado. But if you fail, you shall go back to earth and do penance there for many a kalpa before you come back to me with your Talk.
  She said, moreover, that if one would attain to purity of mind it was necessary to abstain altogether from any judgment on ones neighbour and from all empty Talk about his conduct. In creatures one should always seek only for the will of God. With great force she said: For no reason whatever should one judge the actions of creatures or their motives. Even when we see that it is an actual sin, we ought not to pass judgment on it, but have holy and sincere compassion and offer it up to God with humble and devout prayer.

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Tata param vayat indriym (II.55). We then become supreme master of the senses and can direct them wherever we like. The senses no more compel us to act against our wish, and do not any more make us puppets in their hands, on account of the control gained over their activities. But this parama vashyata, the great mastery one gains over sense activities, is gained with great, hard effort. A very intensely strenuous effort is necessary for years, perhaps to gain this sort of mastery over the senses. We think that the senses will automatically come back from their objects; but, they will not listen to us. They are very powerful, and they will simply show their thumbs before us if we Talk to them. It requires persistence, tenacity and untiring effort day in and day out doing the very same thing, even if we may fail in our attempt. It does not mean that every day we will succeed. One day they will listen, and for ten days they will not listen. Then it will look like our effort has been a failure. We will complain, What is the matter with me? For ten days I am struggling; nothing is happening. But, on the eleventh day they may listen. This is the peculiarity of these senses and the mind, so one should not be dejected.

1.081_-_The_Application_of_Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Questions of this type all arise because of an improper grounding in a philosophical background, which is the preparatory stage of the practice of yoga. Yoga is a practical implementation of a doctrine of the universe. An outlook of things is at the background of this very technique. This is what is perhaps meant by the oft-repeated teaching of the Bhagavadgita that yoga should be preceded by samkhya. Here the words yoga and samkhya do not mean the technical classical jargons. They simply mean the theory and the practice. E tebhihit s
  khye buddhir yoge tv im u (B.G. II.39): I have Talked to you about samkhya up to this time. Now I shall speak to you about yoga, says Bhagavan Sri Krishna. There should be a correct grasp of what is to be done. This is what we may call the samkhya, or the philosophy aspect. And when we actually start doing it, that is the yoga aspect.

1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms, #Raja-Yoga, #Swami Vivkenanda, #unset
  The next question will be: What proof is there that the state beyond thought and reasoning is the highest state? In the first place, all the great men of the world, much greater than those that only Talk, men who moved the world, men who never thought of any selfish ends whatever, have declared that this life is but a little stage on the way towards Infinity which is beyond. In the second place, they not only say so, but show the way to every one, explain their methods, that all can follow in their steps. In the third place, there is no other way left. There is no other explanation. Taking for granted that there is no higher state, why are we going through this circle all the time; what reason can explain the world? The sensible world will be the limit to our knowledge if we cannot go farther, if we must not ask for anything more. This is what is called agnosticism. But what reason is there to believe in the testimony of the senses? I would call that man a true agnostic who would stand still in the street and die. If reason is all in all, it leaves us no place to stand on this side of nihilism. If a man is agnostic of everything but money, fame, and name, he is only a fraud. Kant has proved beyond all doubt that we cannot penetrate beyond the tremendous dead wall called reason. But that is the very first idea upon which all Indian thought takes its stand, and dares to seek, and succeeds in finding something higher than reason, where alone the explanation of the present state is to be found. This is the value of the study of something that will take us beyond the world. "Thou art our father, and wilt take us to the other shore of this ocean of ignorance." That is the science of religion, nothing else.

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The way of knowledge comes most naturally to persons whose temperament is predominantly cerebrotonic. By this I do not mean that the following of this way is easy for the cerebrotonic. His specially besetting sins are just as difficult to overcome as are the sins which beset the power-loving somatotonic and the extreme viscerotonic with his gluttony for food and comfort and social approval. Rather I mean that the idea that such a way exists and can be followed (either by discrimination, or through non-attached work and one-pointed devotion) is one which spontaneously occurs to the cerebrotonic. At all levels of culture he is the natural monotheist; and this natural monotheist, as Dr. Radins examples of primitive theology clearly show, is often a monotheist of the tat tvam asi, inner-light school. Persons committed by their temperament to one or other of the two kinds of extraversion are natural polytheists. But natural polytheists can, without much difficulty, be convinced of the theoretical superiority of monotheism. The nature of human reason is such that there is an intrinsic plausibility about any hypothesis which seeks to explain the manifold in terms of unity, to reduce apparent multiplicity to essential identity. And from this theoretical monotheism the half-converted polytheist can, if he chooses, go on (through practices suitable to his own particular temperament) to the actual realization of the divine Ground of his own and all other beings. He can, I repeat, and sometimes he actually does. But very often he does not. There are many theoretical monotheists whose whole life and every action prove that in reality they are still what their temperament inclines them to bepolytheists, worshippers not of the one God they sometimes Talk about, but of the many gods, nationalistic and technological, financial and familial, to whom in practice they pay all their allegiance.
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanismthe whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are Talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.
  Traditionally Christian good manners outlawed all expressions of pleasure in the satisfaction of physical appetites. You may love a screeching owl, but you must not love a roasted fowlsuch was the rhyme on which children were brought up in the nurseries of only fifty years ago. Today the young unceasingly proclaim how much they love and adore different kinds of food and drink; adolescents and adults Talk about the thrills they derive from the stimulation of their sexuality. The popular philosophy of life has ceased to be based on the classics of devotion and the rules of aristocratic good breeding, and is now moulded by the writers of advertising copy, whose one idea is to persuade everybody to be as extraverted and uninhibitedly greedy as possible, since of course it is only the possessive, the restless, the distracted, who spend money on the things that advertisers want to sell. Technological progress is in part the product of the somatotonic revolution, in part the producer and sustainer of that revolution. The extraverted attention results in technological discoveries. (Significantly enough, a high degree of material civilization has always been associated with the large-scale and officially sanctioned practice of polytheism.) In their turn, technological discoveries have resulted in mass production; and mass production, it is obvious, cannot be kept going at full blast except by persuading the whole population to accept the somatotonic Weltanschauung and act accordingly.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   and the dusk came down to shroud the mystic ecstasy of their union. Beautiful virile earth. Beautiful mighty sea.
  Tender sky and intoxicating kisses of air. My gods, my lovers, my friends. By day it was enough to be with them, their playmate, the glad confederate, their privileged listener to secrets never quite revealed, to wisdom never wholly understood ; one with them, strong young hands in theirs, strong young feet racing beside, the same joy in the heart and ardour in the blood, the same unutterable love of life ! But at night in the cool scented darkness, before the land became bewitched beneath the blue moon of the Fens, a restlessness came out of the air and invaded the senses, that neither Talking nor walking, nor reading nor laughter would appease. As though the pipes of Pan rang still, thin, and sweet and with a music more alluring, for all its minor key, than any heard in sunlight. As though the games and delights of day with the invisible companions were not enough, but at night led further on to territories yet unknown, where mortal sense could not follow. . . . Not forbidden territories, but secret, lost, and hid from the coarser human understanding. 8 Come, come! Follow, follow ! . . .' An inexpressible peace went back with me after that idle wandering, for the spirit of the water had paced the sands beside me, in silent rhythm of feet and heart, a spirit that had entered mine and brought unutter- able joy and fullness and grave content, and went with me up the sandy path and the crooked stairs, and to the vast kingdoms of sleep, . . ."

1.08_-_THE_QUEEN'S_CROQUET_GROUND, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "They're dreadfully fond of beheading people here," thought Alice; "the great wonder is that there's anyone left alive!"
  She was looking about for some way of escape, when she noticed a curious appearance in the air. "It's the Cheshire-Cat," she said to herself; "now I shall have somebody to Talk to."
  "How are you getting on?" said the Cat.
  Just then Alice ran across the Duchess (who was now out of prison). She tucked her arm affectionately into Alice's and they walked off together.
  Alice was very glad to find her in such a pleasant temper. She was a little startled, however, when she heard the voice of the Duchess close to her ear. "You're thinking about something, my dear, and that makes you forget to Talk."
  "The game's going on rather better now," Alice said, by way of keeping up the conversation a little.

1.096_-_Powers_that_Accrue_in_the_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is an anecdote which is not mentioned in the Yoga Sutras. Aurangzeb heard that Tulsidas had great powers, that he was a siddha. He wanted to see what powers Tulsidas had, so he ordered Tulsidas to come to his court. By some means they brought the saint to the court of Aurangzeb, and the emperor said, I want to see your powers. They say you are a person endowed with great occult forces. The saint said, I dont know what you are Talking about. I have no powers. I myself have not seen any, and from where do these powers come? No, no, no, Aurangzeb said, I am not going to leave you like that. You must show me your powers. Tulsidas said, I do not have any powers. I have not exhibited any. Nor am I aware that I have any powers. So where comes this question of demonstrating before you? I myself do not know anything about them. Aurangzeb said, No! That is no good. I will not leave you. You must show them. If you are not going to show your powers, I will imprison you! And Aurangzeb put Tulsidas behind bars. Well, that is all; Tulsidas was in the prison of Aurangzeb. Then and there a miracle took place. They say huge, giant-like monkeys hundreds and thousands in number started demolishing the entire city of Aurangzeb. They threatened everybody, and they destroyed many. It was a ravaging experience. They started attacking the palace of Aurangzeb himself. The guards ran away; it was all confusion, and they did not know what had happened. Nobody could come out of the house. Everywhere were giant-like monkeys, showing their teeth and attacking.

1.098_-_The_Transformation_from_Human_to_Divine, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  If we start comparing, we will be speaking like the frog in the well which had a Talk with the frog that came from the ocean. The ocean is so big! Much bigger than the well, said the frog from the ocean. The frog that was in the well, which had never seen anything wider than the well, asked, How big is this ocean? Oh, very big! Is it so big? asked the frog in the well, expanding its body, swelling it. Is this how big the ocean is? Now, what is this that we are Talking about? It is not like that, said the ocean frog. It is very big! The well frog swelled still further. Stouter it became, expanded its muscles and said, So big? The ocean is so big? No, no! It is not like that, said the frog from the ocean. It is much bigger than what we are thinking! Is it as big as this well, at least? asked the well frog. Oh, much bigger! said the ocean frog. The well frog was confused and said, What is this? What are we Talking about? I cannot understand! The frog in the well could not appreciate anything bigger than the well. What is the ocean? It could not imagine it.
  Thus, great caution is given by Patanjali himself that one who is not sufficiently equipped with the requisites of vairagya will not be able to go even one step in yoga. When we open the eyes of yogic perception even as a student of yoga, and not necessarily as an adept we will begin to see new meanings in things. When we Talk to our friends, they will not be friends with whom we are Talking. They will be some significances which we are encountering and facing. We will begin to see the meaning within the forms of the world, which we missed in the forms commonly encountered by the senses in ordinary life. There are no such things as friends and enemies in this world. They do not exist. For yogic vision, there are no such things as humans, animals, trees, stones, etc. They do not exist. They are something extraordinary in this world. Even the things that we see with our eyes, even just now, are extraordinary things. We miss their meaning due to a habituation of the mind through this gross perception of personalities.

1.09_-_Concentration_-_Its_Spiritual_Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  Now, these later Yogis consider that there are three main currents of this Prana in the human body. One they call Id, another Pingal, and the third Sushumn. Pingala, according to them, is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Sushumna is present in all, as a possibility; but it works only in the Yogi. You must remember that Yoga changes the body. As you go on practising, your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but for the grey matter which comes and makes a lining to keep it separate. If there were no grey matter, there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have marked that when one Talks on subjects in which one takes a few ideas that are familiar to everyone, and combines and recombines them, it is easy to follow because these channels are present in everyone's brain, and it is only necessary to recur to them. But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The fewer channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the man, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea, we make a new impression in the brain, cut new channels through the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world-side of nature is so widely accepted, while the other part, the philosophy, or the psychology, which clears with the inner nature of man, is so frequently neglected.
  Sometimes a man dreams that he has seen angels coming to him and Talking to him, that he is in an ecstatic condition, that he has heard music floating through the air. He is in a blissful condition in that dream, and when he wakes, it makes a deep impression on him. Think of that dream as real, and meditate upon it. If you cannot do that, meditate on any holy thing that pleases you.

1.09_-_SELF-KNOWLEDGE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  My daughter, build yourself two cells. First a real cell, so that you do not run about much and Talk, unless it is needful, or you can do it out of love for your neighbour. Next build yourself a spiritual cell, which you can always take with you, and that is the cell of true self-knowledge; you will find there the knowledge of Gods goodness to you. Here there are really two cells in one, and if you live in one you must also live in the other; otherwise the soul will either despair or be presumptuous. If you dwelt in self-knowledge alone, you would despair; if you dwelt in the knowledge of God alone, you would be tempted to presumption. One must go with the other, and thus you will reach perfection.

1.09_-_Taras_Ultimate_Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  the parts come rst and then theres the car. This is true if were Talking on
  the conventional level. Since we already know the names and concepts car

1.1.01_-_The_Divine_and_Its_Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
      The Divine is neither personal nor impersonal, formless nor formed. He is the Divine.
      You Talk of these distinctions as if they separated the Divine into so many separate Divines which have nothing to do with each other.

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (4) To Talk about the supramental and think of bringing it down in yourself is the most dangerous of all. It may bring an entire megalomania and loss of balance. What the sadhak has to seek is the full opening to the Divine, the psychic change of his consciousness, the spiritual change. Of that change of consciousness, selflessness, desirelessness, humility, bhakti, surrender, calm, equality, peace, quiet, sincerity are necessary constituents. Until he has the psychic and spiritual change, to think of being supramental is an absurdity and an arrogant absurdity.

1.1.04_-_Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Both the logician and the philosopher are apt to forget that they are dealing with words and words divorced from experience can be the most terrible misleaders in the world. Precisely because they are capable of giving us so much light, they are also capable of lighting us into impenetrable darkness. Tato bhuya iva te tamo ya u vidyayam ratah; "Deeper is the darkness into which they enter who are addicted to knowledge alone." This sort of word worship and its resultant luminous darkness is very common in India and nowhere more than in the intellectualities of religion, so that when a man Talks to me about the One and
  Maya and the Absolute, I am tempted to ask him, "My friend, how much have you experienced of these things in which you instruct me or how much are you telling me out of a vacuum or merely from intellectual appreciation? If you have merely ideas and no experience, you are no authority for me and your logic is to me but the clashing of cymbals good to deafen an opponent into silence, but of no use for knowledge. If you say you have experienced, then I have to ask you, 'Are you sure you have measured all possible experience?' If you have not, then how can you be sure that my contradictory experience is not equally true? If you say you have, then I know you to be deluded or a pretender, one who has experienced a fragment or nothing; for
  "By certain higher instruments repeatedly tested I know that
  I have wandered in regions illuminated by no material sun," and he answers, "You are only fit for the gaol or the lunatic asylum." No one has seen the earth whirling round the sun, indeed we see daily the opposite, yet he holds the first opinion obstinately, but if you say "Although God is not seen of men, yet He exists," he turns from you angrily and sTalks into his laboratory.

1.107_-_The_Bestowal_of_a_Divine_Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There are no physical obstacles in the higher realms. The obstacle in the physical world is the physical body. That is the object and, therefore, we cannot enjoy it properly. The presence of the physical body obstructs the union that we seek with the object, which is the reason for this search for enjoyment through the senses. But there are no physical bodies in the higher realms; therefore, the temptations are more powerful, and it is a greater difficulty there than here on earth. It is possible that one can get stuck in the higher realms more easily than on earth. All these have to be watched with great care, and the sutra tells us: What to Talk of these enjoyments; you have to be free even from the desire to have omniscience, and you should ask for pure Being-consciousness only. Sarvatha vivekakhyateh it is not knowledge of things that we are asking for; it is knowledge as such, which is knowledge of being alone. This is the purusha. Then comes dharma-megha samadhi. At that time, what happens?

1.10_-_Concentration_-_Its_Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  This clinging to life you see manifested in every animal. Upon it many attempts have been made to build the theory of a future life, because men are so fond of life that they desire a future life also. Of course it goes without saying that this argument is without much value, but the most curious part of it is, that, in Western countries, the idea that this clinging to life indicates a possibility of future life applies only to men, but does not include animals. In India this clinging to life has been one of the arguments to prove past experience and existence. For instance, if it be true that all our knowledge has come from experience, then it is sure that that which we never experienced we cannot imagine or understand. As soon as chickens are hatched they begin to pick up food. Many times it has been seen, where ducks have been hatched by hens, that, as soon as they came out of the eggs they flew to water, and the mother thought they would be drowned. If experience be the only source of knowledge, where did these chickens learn to pick up food, or the ducklings that the water was their natural element? If you say it is instinct, it means nothing it is simply giving a word, but is no explanation. What is this instinct? We have many instincts in ourselves. For instance, most of you ladies play the piano, and remember, when you first learned, how carefully you had to put your fingers on the black and the white keys, one after the other, but now, after long years of practice, you can Talk with your friends while your fingers play mechanically. It has become instinct. So with every work we do; by practice it becomes instinct, it becomes automatic; but so far as we know, all the cases which we now regard as automatic are degenerated reason. In the language of the Yogi, instinct is involved reason. Discrimination becomes involved, and gets to be automatic Samskaras. Therefore it is perfectly logical to think that all we call instinct in this world is simply involved reason. As reason cannot come without experience, all instinct is, therefore, the result of past experience. Chickens fear the hawk, and ducklings love the water; these are both the results of past experience. Then the question is whether that experience belongs to a particular soul, or to the body simply, whether this experience which comes to the duck is the duck's forefathers' experience, or the duck's own experience. Modern scientific men hold that it belongs to the body, but the Yogis hold that it is the experience of the mind, transmitted through the body. This is called the theory of reincarnation.

1.10_-_The_Scolex_School, #Magick Without Tears, #Aleister Crowley, #Philosophy
    All this about Gautama Buddha having renounced Nirvana is apparently all a pure invention of Mme. Blavatsky, and has no authority in the Buddhist canon. The Buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing whatever behind.' The account of his doing this is given in the Mahaparinibbana Sutta; and it was the contention of the Toshophists that this 'great, sublime Nibbana story' was something peculiar to Gautama Buddha. They began to Talk about Parinibbana, super-Nibbana, as if there were some way of subtracting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would leave Moses in a much more Egyptian darkness than we ever supposed when we were children.
    This is not science. This is not business. This is American Sunday journalism. The Hindu and the American are very much alike in this innocence, this 'naivet' which demands fairy stories with ever bigger giants. They cannot bear the idea of anything being complete and done with. So, they are always Talking in superlatives, and are hard put to it when the facts catch up with them, and they have to invent new superlatives. Instead of saying that there are bricks of various sizes, and specifying those sizes, they have a brick and a super-brick, and 'one' brick, and 'some' brick; and when they have got to the end they chase through the dictionary for some other epithet to brick, which shall excite the sense of wonder at the magnificent progress and super-progress I present the American public with this word which is supposed to have been made. Probably the whole thing is a bluff without a single fact behind it. Almost the whole of the Hindu psychology is an example of this kind of journalism. They are not content with the supreme God. The other man wishes to show off by having a supremer God than that, and when a third man comes along and finds them disputing, it is up to him to invent a supremest super-God.
    It is simply ridiculous to try to add to the definition of Nibbana by this invention of Parinibbana, and only Talkers busy themselves with these fantastic speculations. The serious student minds his own business, which is the business in hand. The President of a Corporation does not pay his bookkeeper to make a statement of the countless billions of profit to be made in some future year. It requires no great ability to string a row of zeros after a significant figure until the ink runs out. What is wanted is the actual balance of the week.

1.11_-_Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Letters on Yoga, 22:316
  Evening Talks, 180
  The Synthesis of Yoga, 20:48

1.12_-_The_Herds_of_the_Dawn, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Sometimes the prayer is not for luminous delight or luminous plenitude, but for a luminous impulsion or force; "Bring to us, O daughter of Heaven, luminous impulsions along with the rays of the Sun," gomatr is.a a vaha duhitar divah., sakam suryasya rasmibhih., V.79.8. Sayana explains that this means
  "shining foods", but it is obviously nonsense to Talk of radiant foods being brought by Dawn with the rays of the Sun. If is. means food, then we have to understand by the phrase "food of cow's flesh", but, although the eating of cow's flesh was not forbidden in the early times, as is apparent from the Brahmanas, still that this sense which Sayana avoids as shocking to the later
  Hindu sentiment, is not intended - it would be quite as absurd as the other, - is proved by another verse of the Rig Veda in which the Ashwins are invoked to give the luminous impulsion that carries us through to the other side of the darkness, ya nah. pparad asvina jyotis.mat tamas tirah., tam asme rasatham

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